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
Repentance and return 1 Pet. 3. I am obliged to render VVithall for the honour of those that went before us and have setled the things that here I plead for it is not amisse to shew 1 Cor. 7. that they had also the Spirit of God Besides it is requisite to Evidence that those that have not hearts to love this Church and Kingdom yet to hate them they have no Cause Add hereunto 'T is not perhaps impossible that some Eye by Gods direction may fall on these Lines who may thereby not only with a more steddy foot walk himself in the good and the old Paths Jer. 6.16 which I point at but may be of Influence also to cause others to do it likewise and not to suffer them to stumble in their ways from the ancient ones Jer. 17.15 to walk in paths in a way not cast up Lastly there is nothing new under the Sun Eccles 1.9 that which hath been may be again to the prevention whereof I have endevoured to contribute somewhat in this Treatise After some Recovery purging is most requisite Nam quae in Morbis relinquuntur post crisin Hipp. l. 2 Aph. 13. recidivas facere consueverunt Dreggs of Diseases if not digested or expelled do cause Relapses Especially in such distempers as are malignant Of which sort if any are Schisme and Sedition Fare thou well Septemb. 27. Anno Dom. 1661. The Contents of this Treatise The Chapters Sections and Pages are referred to as they are here Printed which sometimes but not often are amiss LIB I. Of the Civil Controversie CHAP. I. 1. OF the Right of Retractations allowable unto all men 2. Evidenced from the General Causes of Error 3. and of some great Examples of them Ancient and Modern CHAP. II. How far only the Author declined how he behaved himself therein and what awakened him unto Recovery pag. 15. CHAP. III. What the Author doth Retract both in General and in Particular 1. The War 2. Independency p. 24. CHAP. IV. Causes of the Authors falling and first the Negative p. 28. CHAP. V. The Causes positive And first in General p. 39. to 58. CHAP. VI. Causes particular to each Controversie And first of the VVar. SECT I. Cause general and privative Not obeying the Spirit of God p. 56. SECT II. Particular Motives to the VVar with their Refutation p. 58. to 83. CHAP. VII Reply to certain general Grounds for the VVar being the chief heads of a Book Entituled Scripture and Reason pleaded for Defensive Arms. p. 90. to 106. The Contents of the Second Book Of the Church Controversie CHAP. I. Of Independency SECT I. THe Occasion of the Authors lapse into it p. 109. SECT II. Causes 1. Privative viz. not obeying the particular Word of God p. 112. SECT III. Causes Positive p. 113. SECT IV. The Contents of Independency p. 114. CHAP. II. Of the Grounds of Separation And first in generall p. 119. CHAP. III. Particular Exceptions against the matter of the Premisses 1. Against the Articles or Doctrine p. 174. CHAP. IV. Of Worship and the Directory thereof the Common-Prayer-Book SECT I. Of Worship 1. In it self p. 195. 2. In the Ceremonies p. 196. SECT II. Objections particular against the matter of our Worship p. 204. SECT III. Exceptions against the Body of the Common-Prayer-Book SECT IV. A Vindication of the Compilers of the Liturgy in this particular p. 231. SECT VI. Exceptions against the Ceremonies pag. 270. CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means in the Church of England of preserving them from Corruption p. 266. this number and some following are to be looked for in the 6. Chap. of the Second Book p. 269. SECT II. Causes Constitutive of the Church of England p. 270. SECT III. Apostolical Churches vitiated but no separation p. 273. SECT IV. The Primitive Churches also p. 275. SECT V. The Reformed Churches p. 280. CHAP. VII Of Discipline CHAP. VIII Of Government 1. By the Ministery in general and 2. by Episcopacy in particular Sect. 1. The Conditions requisite to the constitution of a Ministery p. 301. Sect. 2. Of Episcopacy It s Right and Title p. 304. Sect. 3. Exceptions against the former Government and Discipline 1. Episcopacy established by Law in Engl. p. 325. Subsect 2. Whether Episcopacy be a different order from Presbytery ibid. Subsect 3. The Question not of order but of Power p. 332. Subsect 4. Whether Ordination in the N. Testament without a Bishop p. 334. Sect. 4. Of the Book of Ordination Subsect 1. Bishops Imposition of hands upon Deacons p. 338. Subsect 2. Apostles choose Deacons ibid. Subsect 3. That phrase Receive the Holy Ghost defended p. 339. Subsect 4. Consecration of Bishops and Archbishops p. 346. Subs 5. Episcopal Jurisdiction p. 349. Sect. 6. The Close of the Church Controversie CHAP. IX The Proof and Trial of these Retractations CHAP. X. The Conclusion 1 A Petition p. 367. The Elder Son ibid. 2. An Admonition of Zanchy p. 368. 3. The Prediction of his late Majesty p. 370. CHAP. XI Additionals The Scope and Protestation of the AUTHOR Containing also an Explication of the FRONTISPIECE MY ayme is to perform by way of Retractation some small service Principi Patriae to the King and to my Country My allegeance to the one and engagement to the other and my lapsing in both so much obliging me Now a] Psal 20. the Kings honour is great in Gods Salvation And b] Psal 144. blessed are the people who have the Lord for their God But c] Amos 3. how can two walk together unless they be aggreed We d] 1 Joh. 3.5 must be like him if we would see him as he is Now God is a righteous God Psal 11. his countenance will behold onely the thing that is JUST This was the end of our Redemption viz. e] Tit. 2. to deliver us from the practise of all iniquity that we might live a godly righteous and sober life Now the the onely rule of this righteousness and justice is the f] Tit. 1. will of God Which will is revealed either generally in the Scripture and in the Law of Nature or particularly in the constitutions of every Nation which contradict not the former Hence g] Dâ— Sibbis Souls conflict cap. 17. what is agreeable to Law is agreeable to Conscience said once the Lawyers Casuist Hence also h] Ro. 13.1 he that resists the Laws of particular Nations resists the Ordinance of God and he be he head or tail branch or rush as the i] Isa 3. Prophet phraseth it shall receive to himself damnation k] Eccles 10. He that brakes this hedge a serpent shall bite him he that removeth these foundation stones they shall fall upon him Laws therefore being the sacred impress of the will of God and the observance of them the obligement and security both of Majestrate and Subjects of Prince and People my onely scope is the
before he persecuted Sect. 3. Examples of Retractation But to come to some Instances and Examples of Errour 1. In general and of Retractation And first in General I have read this sentence either in or cited out of u] Phil. de Comines Philippe de Comines for the Book is not now at hand viz. A Prince or any other man that hath not been deceived can be but a beast because he discerns not the difference between good and evil Consonant unto that of the Antient now quoted x] Aug. Epist 7 Nullum unquam verbum inquit quod revocare vellet emisit Quae quidem laus quanquam praeclarissima videatur tamen credibilior est de nimium fatuo quam de sapiente perfecto Nam illi quos moriones vocant quanto magis à sensu communi dissonant magÃsque insulsi absurdi sunt tanto magis nullum verbum emittunt quod revocare velint quia dicti mali vel stulti vel incommodi poenitere utique cordatorum est That is Tully saith of the Roman That he never uttered any word which he wished were unspoken Which commendation though it be very splendid yet is it more like to be true of an absolute fool then of a perfect wise man for those whom we call Ideots by how much they are farther off from common sense and are more absurd and witless by so much the more they never utter any word that they will retract For to repent of an evil idle or inconsiderate speech is indeed the part of a prudent and cordial man thus far he And to come nearer to our own time and occasion I shall give you the vivid speech of one yet living for ought I know y] Letter to one of the Lords of the Council concerning the Declarat of Octob. 13. 1655. Whosoever saith he hath not been deceived in the current of these last fifteen years hath been preserved from being so by such an absence of friendship confidence and charity and by such an enmity to mankind by such a measure of distrust jealousie and villany in his nature that I had rather be a dog then that man I shall leave unto the Authour his passion and expressions and only improve his notion as complying with the premises But to come to some particulars Particular Instances We might fetch them from the whole rational creature and from the top-branch of it the Angels For those of them that fell although through malice they will not retract The lapsed Angels yet there is no doubt but they do repent though not with godly sorrow And what is Retractation but Repentance certified Adam the first and flower of the meer rational creature here on earth did not only repent The first man but retract his errour though the expression of it be not verbally set down else could he not have been capable of salvation for 't is only z] 1 Joh. 1.9 if we confess our sin that God hath obliged his faithfulness and truth to forgive us And though with the heart man believe unto righteousness yet with the mouth confession must be made unto salvation saith the Apostle Rom 10. Unto this head therefore of Retractation not criticising on the word appertain all the confessions of sin we read of in the Scripture But take a few particulars Other Script Inst and you shall find them to be the choicest of the Saints Job a] Job 1. like unto whom in his time was none on earth by the Lords own testimony yet he retracts b] Ch. 40.4 5. c. 42.6 I have spoken words saith he which I understood not therefore I abhor my self and repent in dust and ashes c] 2 Sam. 23.2 David David by whom the Spirit of God frequently spake he retracts d] 2 Sam. 24.10 I beseech thee O Lord take away the iniquity of thy servant for I have done very foolishly Solomon who e] 1 King 10.23 exceeded all the Kings of the earth both in riches and wisdome he retracts f] Eccles 2.20 21. Therefore I hated all my labour g] Cap. 1.17 Chald. Paraph. In Eccles and he calls his travel in wisdome Solomon madness and folly And it is supposed that the whole Book of Ecclesiastes is nothing else but his retractations especially if we credit the Chaldee Paraphrase but not that in the King of Spains Bible who makes the ground of it to be that Solomon foresaw he should leave his wisdome and Kingdome to a fool to Rehoboam Some also might perhaps bring S. Paul himself near the matter of a retractation If not S. Paul as to the style of a Letter which he wrote to the Corinthians the good effect whereof made him in the issue not repent h] 2 Cor. 7.8 though he saith ' he did repent But because the i] Calv. in loc doctiss interpres as he is often styled expounds the place otherwise I insist not on it But without query k] Gal. 2.11 he by whose mouth the Gentiles first received the Gospel and believed not only repented of a mortal sin Yet doubtless Peter the denying of his Lord but retracted no doubt an errour by his example made much more dangerous the withdrawing namely from the Gentiles in eating bread Gal. 2. and compelling thereby the Gentiles to ' live as the Jews did so betraying the liberty of the Gospel Which may be a note for those who claim succession from him not to arrogate unto themselves an unerring spirit Adversaries to Retractation no not in Cathedrâ as doth the Bishop of Rome the only enemy of all Christians unto retractations Examples in the Antient Church But to come lower S. Austin the best Learned of all Antient Doctors in the judgement of the Church of England l] Homil. against peril of Idolatry part 2. pag. 25. he not only retracts himself and wrote two whole Books of that argument whose spirit in this particular may in few be seen in that excellent Epistle of his unto Marcellinus m] Epi. 7. and libb of Retrac Ep. 7. But also therein exhorts every other man that hath been mistaken S. Austin secundas habeat partes modestiae qui primas non potuit habere sapientiae that every such one should take the second boat of modesty and retracting that could not get the first of wisdome by not erring The reason is n] Idem ibid. nam nimis perversè seipsum amat qui alios vult errare ut error suus lateat for he too passionately loves himself that is willing others should still wander that his own straying may be unobserved Yea he admonisheth o Hieron of a revocation of his opinion touching the controversie betwixt Paul and Peter Gal. 2. p] Aug. Ep. 9. Ad Hieron Arripe obsecro te ingenuam verè Christianam cum charitate severitatem ad illud opus corrigendum atque emendandum
Christian Churches asserted in Answer to Mr. Hudson I may add this caution That for substance they are both of them Orthodox and useful and such in the composing whereof industry was used somewhat more than ordinary A few passages at the latter end of the Sermon in reference of the defence of the War against the King I do here retract And though I suppose I have evinced in the other Tractate that there is no Catholick or universal visible Governing Church and so laid ground for the Independency of the Church of England and other National Christian Churches yet that new practised Independency beginning at Separation and collecting themselves thence into small bodies and afterward assuming a right of non-subjection to any Juridical Superior Power Ecclesiastical I do also recal by these presents and retract CHAP. IV. The Causes of the Authors falling and first the Negative and such as were not AS in the Creation Gen. 1. Negations did precede the formation of things darkness before light and emptiness before repletion And as in Procreation privation goeth before So the Apostle writing to the Churches 1 Thess 2.3 begins at Negatives and what were not the causes of his preaching Our exhortation saith he was not of deceit nor guile Give me leave therefore to imitate both Nature and Religion here and to represent what were not the motives of my falling Lest any man should think that corrupt designments either in respect of persons or of things have tempted me And first for persons both those I have departed from as also those I now adhere unto No personal offence at the one or flattering notion of the other have at all provok'd me Neither despair of gaining by those now gone nor hope of vintage by these rising Luminaries do attract or draw me For I do not now begin my Retractations having then published them as we saw above when neither clowd from heaven nor vapour from the earth did seem to promise any shower of blessing When neither Sun nor Moon nor Star appeared but all hope that we should be saved was even vanished Sect. 1. Neither distaste of nor affection unto persons And first for persons To which I shall the rather speak because there is danger of falling into Scylla whilst we would avoid Charybdis and that a * Matth. 23.18 Proselyte may by Pharisaism and hypocrisie become two-fold more the child of hell than he was by profaneness Therefore that I may not seem to commit the same error against some now that was admitted against others before I shall represent my spirit and opinion touching persons of the side I have deserted and then of those whom in these cases I return unto Matth. 5. 1 Pet. 2.17 Gal. 6. First We are obliged to love and honor all men though especially the houshold of faith St. Austin not onely styles the persons he wrote against or had departed from sometimes * Dominis praedicalibus dilectissimis fratribus medaurensib ep 42. Dilectâ—ssimo fratri vinientio epist 48. honored or reverend or beloved brethren but also expresses his ' spirit toward them which I desire may be mine also in reference unto those I have now reflected on Illi in vos saeviant qui nesciunt cum quo labore verum inveniatur quam difficile caveantur errores Illi in vos saeviant qui nesciunt quà m rarum arduum sit carnalia phantasmata piae mentis serenitare superare Illi in vos saeviant qui nesciunt cum quantâ difficultate sanatur oculus interioris hominis ut possit intueri solem Illi in vos saeviant qui nesciunt quibus suspiriis gemitibus fiat ut ex quantacunque parte possit intelligi Deus Aug. contr epist q. voc Fundam cap. 2. Pastrento illi in vos saeviant qui nullo tali errore decepti sunt quali vos deceptos vident Ego saevire in vos omnino non possunt quos sicut meipsum illo tempore ita nunc debeo sustinere tanta patientiâ vobiscum agere quantae mecum egerunt proximi mei cum in vestro dogmate caecus errarem Let them saith he rage against you who do not know with what labour truth is found 1. The difficulty of Truth and how difficult it is to avoid errors Let them rage against you who know not how rare and hard a thing it is to scatter fleshly fancies by the light of a pious heart Let them rage against you who understand not how choice a thing it is so to cure the eye of the inward man that it may be able to behold the Sun Let them rage against you who know not with what sighs and groans it is effected that even the back-parts of God may be known Lastly Let them rage against you who have not been deceived with any such error as they see you to be deceived with For my self I can by no means be violent against you he means their persons and the persons of those that were not turbulent whom I ought now to bear as I did then my self and to deal with you in the same degree of patience that my friends did with me when I blindly wandred in your opinions 2. Besides the persons and worth of some 2. The worth and unworthiness of persons on both sides R. Hooker presat ad Pol. Eccles n. 2. from whom I now decline challengeth all due respect and some of those whom I now adhere unto as little We should be injurious to vertue it self saith Mr. Hooker if we did derogate from them whom their industry hath made great Bucer acknowledgeth both the usefulness of the labours even of the very Heathens toward Religion and highly predicates the Religion and piety of some of them Neminem verò offendat Bucer in Joh. 4.31 c. quòd Philosophorum laborem profuisse ad Evangelium puto omnis enim veritas à Deo est veritas sanè plurima in scriptis Philosophorum Poetarum legitur Jam quantulumcumque id fuerit quod de veritate Philosophi tradiderunt ad Deum certè animos hominum attraxerunt eosque ad Evangelium praepararunt sed quid opus est verbis Qui vel non in Cicerone Cicero miram Dei solidaeque pietatis cognitionem agnoscit eum necesse est ignorare quid sit Deus pietas Let no man saith he be offended that I judge the labours of the Philosophers to have been useful unto the Gospel for all truth is of God and verily there are many truths in the writings of the Philosophers and of the Poets Now how little soever it were of truth that they delivered surely it drew the minds of men unto God and by that did prepare them unto the Gospel But what need words he that doth not acknowledge even in Cicero a wonderful knowledge of God and of sound he meaneth serious not saving piety it must needs be that he knoweth neither what God nor piety
in the Church as Ecclesiasticus and the Wisdom of Solomon he addeth Sicut ergo Judith Tobiae Machabeorum libros legit quidem Ecclesia sed eos inter Canonicas Scripturas non recipit sic haec duo volumina legat ad aedificationem plebis non ad authoritatem Ecclesiasticorum dogmatum confirmandam Hierom's testimony of the publick reading of the Apocrypha As therefore saith he the Church reads the books of Judith one of those the Brethren expresly except against and of Tobit and the Maccabees yet not counting them among the Canonical Scriptures so let it read these two Books Ecclesiasticus and the Wisdom of Solomon for the edification of the people though not for the establishing the Authority of the Doctrines of the Church Where there are three things to be noted First that these Books are Apocrypha Secondly That they were read in the Church Lastly That they may be so done Fifthly They suppress the whole sentence out of which they quote that particle whence it would have appear'd that he did not forbid her absolutely the reading of them but that she should do it warily and with judgment His words are Caveat omnia Apocrypha Et si quando ea non ad dogmatum veritatem sed ad signorum reverentiam legere voâ—uerit sciat non eorum esse quorum titulis praenotantur multaque his admixta vitiosa grandis esse prudentiae aurum in luto quaerere Let her take heed of all the Apocrypha but what he meant by them we heard above but if at any time she will read them not for the confirming of the faith of doctrine but for the reverence unto the things intended in those writings let her know that they are not the works of those whose name they bear and that many corrupt things are mixed with them and that it is for the riper wisdom to seek gold out of the clay Thus he Even as Paul adviseth the Thessalonians to prove all things 1 Thess 5. Matth. 23.3 chap. 16.6 and hold fast that which is good So our Saviour commands his Disciples to hear the Scribes and Pharisees but yet to take heed of their leaven So Jerom allows her to read them but with discretion without which 2 Pet. 3. even the Scripture proveth a snare to the weak Now notwithstanding all this I am of the judgment of St. Hierom of Ruffinus or Cyprian above quoted and of the Church of England touching the nature and use of the Apocrypha yet may I not perhaps oppose the evidence of those * Hieron in prolog's variis Whitak de S. Script Q. 1. Reynold de lib. Apocryph Junius in Apocryph Chamier de Canone Aliique learned men who have endeavoured to prove some of them fictions yet such as were intended and are useful for * Consicta sunt enim sed in hoc consicta ut sacrum aliquid significent Erasm in epist Hieron ad Laetam n. 78. edification In which regard my self not long since heard a great man of the Separation SAY but he could not SEAL it by any evidence though urged that the Common-prayer was Popish but Romances were useful though fictitious because they express vertue and vice to the heighth If so why then may not the Apocrypha pass for Religious Romances wherein the like is performed Of one of which St. Jerom. Hieron prefat in Judith Tom 3. Accipite Judith viduam castitatis exemplum triumphali laude perpetuis eam praeconiis declarate Hanc enim non solum foeminis sed viris imitabilem dedit qui castitatis ejus remunerator virtutem talem ei tribuit ut invictum omnibus hominibus vinceret insuperabilem superaret Receive ye Judith saith he the widow an example of chastity and with triumphant praise publish her with perpetual commendations for he who was the rewarder of her chastity hath propounded her to be imitated not onely by women but by men also Who gave her also such grace that she overcame him that was unconquerable and prevailed over him whom no man could vanquish So that you see if those writings be useful in the Church as that noble person said that express vertue and vice to the life and that in the opinion of St. Jerom no weakling some of these books do so even in that respect they should not be rejected wholly And if the fore-quoted Authors please not the next I presume will and they are the Abomination of the Brethrens soul the Bishops but yet in this point and that 's strange will speak ad salivam and to their palate Viz. in the Admonition prefixed unto the second Tome of Homilies done no doubt by the same Authors that the Homilies were Presat in Tom. 2. Homil. and published by the same authority In that admonition unto Ministers Ecclesiastical and it is a grave and godly one are these words And where it may so chance some one or other here 's room you see chapter of the Old Testament to fall in order to be read upon the Sundays or Holy-days which were BETTER to be changed with some other of the New Testament of MORE edification it shall be well done to spend your time to consider well of such chapters before-hand whereby your prudence and your diligence shall appear so that your people may have cause to glorifie God for you and be the readier to embrace your labours to your better commendation to the discharge of your consciences and their own To explain that they meant all that was to be read except the New Testament by the word Old Testament were needless Now you see that the Liturgy the Kalender the Rubrick doth not so tie the Minister to syllables in every thing but hath left something to his discretion and piety and particularly in this the reading of the Old Testament and if you distinguish ne dum of the Apocrypha So much for the fourth head of the Exceptions namely that respecting the Apocrypha SECT V. Of Popery and the Mass-book To the fifth viz. That the things mentioned do savour of Rome that they are Popish superstitious and taken out of the Mass-book Answ If we should here reply That both the matter and form the substance and ceremonies of the Doctrine Worship and Government of the Church of England is much more antient than Popery in the main of it Yet there are those that have a starting-hole for this and a note beyond Ela Reas necess Reform p. 63. Instance viz. That albeit some of the Rites and Ceremonies now in use may be mentioned in sundry of the Fathers within the first six hundred years after Christ yet such mentioning of them is no evidence that they are not Popish forasmuch as Popery was in the egg and the mystery of iniquity began to work though under other disguises and under other names even in the time of St. Paul himself 2 Thess 2.7 Answ 1 Tim. 4.1 But if Popery be
truly defined by St. Paul to be a departing from the faith it shall be evident that these are no Popery It is prudently uttered by King James Conf. Hamp Court pag. 75. Answ when the like was before him objected of some of these matters That no Church ought further to separate it self from the Church of Rome I may add or from any other Church either in Doctrine or Ceremony than she had departed from her self and from Christ her Lord and head And indeed it is a Popish and superstitious principle to take nothing of those Churches that are opposite to them which is an issue of their pride and arrogance R. Hook Eccles pol. l. 5. §. 68. p. 368. Calv. Epist ad Socinum 1549. vid. Et Instiâ— lib. 4. cap. 2. § 11. which some now imitate on the other side Now it must be noted ' Thot those that hold the head the confession of faith do all joyn in the root though they separate above and in the branches Hence Ecclesiam aliquam manere in Papatu There is some Church remaining in the Papacy saith Calvin Others I might name but take Zanchy's notable word for all Nescio quo singulari beneficio Dei hoc adhuc boni in Romanâ Ecclesia servari nemo non vidit nisi qui videre non vult Quod nimirum sicut semper sic nunc etiam constans firma in verâ de Deo deque personâ Domini nostri Jesu Christi doctrinâ persistit Et Baptizat in nomine Patris Filii Spiritus sancti Christumque agnoscit praedicat pro unico mundi Redemptore futuroque vivorum mortuorum judice qui veros fideles secum in aeternum vitam recepturus incredulos autem impios in aeternum ignem cum diabolo Angelis ejus ejecturus sit Quae causa est cur Ecclesiam HANC pro Ecclesia CHRISTI etiamum agnoscam sed quali Qualis ab Osea aliisque prophetis Ecclesia Israelis sub Jeroboamo deinceps fuisse describitur nunquam enim resipuit à suis fornicationibus That is I know not by what kind of special mercy of God Zanch. ep dedic ante confess suam Tom. 8. but so it is that thus much good remains in the Church of Rome which every man sees but they that will see nothing Namely that as always The Roman Church what remains found in it so now it persists firm and constant in the true doctrine concerning God and concerning the Person of our Lord Jesus Christ And Baptizeth in the Name of the Father and of the Son and of the holy Ghost And doth acknowledge and preach Christ for the onely Redeemer of the world and he that shall be the Judge of the quick and the dead Who also shall receive unto himself all true believers unto eternal life and who shall reject unto everlasting fire with the devil and his angels all unbelievers and wicked men For which reason I do in some sort acknowledge THIS for a Church of CHRIST But what kind of one namely such as the Church of Israel is described to be under Jeroboam and afterwards by Hosea and other Prophets for she never repented of her fornications Thus he Some kind of Church of Christ then it being Hence it follows first that all things in Popery are not superstitious for if a Church there must be somewhat of the Spirit of God and of Christ in them Joh. 1. Joh. 16. to guide and keep it in these truths Else why do these Brethren read the Popish writers the Jesuites and Schoolmen as some of them have the best spoak in their cart from thence and preach much of their matter and notions to their people The superstition may be either in the opinion that they had of them or the abuse they made of them which being removed the thing may be lawful even in individuo As the flesh that had been consecrated to an Idol 1 Cor. 8. even that very flesh might have been bought or eaten by the strong and those that knew the truth As God be praised our people do in the things excepted against no man putting any confidence in them but in Christ alone observing them onely for order edification and decency Secondly Some kind of respect must have been given to that Church as a Church of Christ in some sense by the Reformers both for preventing offence in respect of them abroad and for the regaining of the brethren of this Nation amongst us misled that way as the Apostle saith I become all things to all men 1 Cor. 9. ad fin that I might by all means win some If therefore what could not be thâ—n or cannot be now without danger in those respects left off be retained still the doctrine of the Church in the mean time being fully opened and professed it is charity not Popery and wisdom godly not superstition ' for we must have respect unto the weak 1 Cor. 14. Object Before we leave this If it be objected that the Church of * Homily on Whitsunday part 3. Homily of Rebellion in several places and in other Homilies England doth seem to hold the Church of Rome the seat of Anti-Christ and the Pope to be his very peson It is answered suppose it do so Answ yet doth it not therefore follow but that the Church of Rome hath something in it of a true Church 2 Thess 2. else how should Antichrist sit in the Temple of God which is his Church if the seat of Antichrist were not in some respects a Church And that the Church of England doth acknowledge that Rome hath something of a Church in it it s retaining the Baptism and Ministery of that Church it s not re-baptizing or new-ordaining those that come to it from that 2. The Mass-book doth plainly shew This for Popery and the Church of Rome in general Secondly for the Mass-book in particular Cic. Joh. 1. De Justific lib. 5. cap. 7. sit tertia propositio Missale Rom. edit Paris 1787. The Mass-book against merits Let us see whether any gold be in Ennius dung whether any good thing can come out of Nazareth and whether any truth and piety out of the Mass-book Bellarmine who knew its meaning well and in a cause wherein if any where he should have pass'd it by proves out of the Mass-book that we can have no trust nor confidence in our own work and merits for salvation but onely in the mercy of God In which as in the Master-vein doth run the life-blood of all Religion The words are a] Collectâ in sexagessimâ Deus qui conspicis quia ex nulla nostrâ actione confidimus Item b] Collect. secreta dom Adventus 2. ubi nulla suppetunt suffragia meritorum tuis nobis succurre praesidiis Item c] In canone post consecration in orat prox post comemorat pro defunct de multiâ—udine miserationum tuarum sperantib c.
certain words there is offered up a real sacrifice expiatory for the sins of the living and the dead Non solum pro sidelium vivorum peccatis poenis satisfactionibus aliis necessitatibus sed pro defunctis in Christo nondum ad plenum purgatis ritè offertur And again Can. 1. Si quis dixerit in Missa non offerri Deo verum proprium sacrificum Anathema sit That is In the Mass is offered rightly not only for the sins punishments satisfactions and other necessities of the living but for the dead in Christ also And if any man shall say that in the Mass there is not a true and proper sacrifice let him be accursed Contrary to this idolatry blasphemy and superstition In the publick form of Administring the Sacrament in the Prayer Consecratory in our Liturgy whereby the Bread and Wine is set apart for that holy use Prayer before the distribution of the Sacrament The entrance is this Almighty God our Heavenly Father which of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our Redemption who made THERE BY HIS ONE OBLATION OF HIMSELF ONCE FOR ALL a full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world and did institute and in his holy Gospel command us to continue a perpetual MEMORY of that his precious death until his coming again Transsubstantiation Artolatria Communion in one kind Concil Constant Sess 13. What should I speak of Transsubstantiation and of the worshipping of the Host whereas the Prayer-Book teacheth us to believe it is Bread and Wine still and to lift up our hearts to worship Christ in the Heavens The defrauding of the people of one half of the Sacrament the Cup licèt Christus post coenam instituerit suis discipulis administraverit sub utraque specie panis vini hoc venerabile sacramentum tamen hoc non obstante c. that is though Christ instituted this after Supper and administred it unto his Disciples under both kinds of Bread and Wine yet this notwithstanding They forbid the Priest to give it so under the penalty of Excommunication 7. Sacram. Corruption of Bapt. c. 5. Prayer for the dead Concil Trid. Sess 9. sub p. 4. Decret 1. The multiplying of the Sacraments the vitiating of Baptisme by superstitious ceremonies of exorcising with Cream Spittle c. All which foul Spirits are cast out by the Liturgy from our worship with multitude of others I shall but name one more that you may tell them on your fingers And that is prayer for the dead Whereas the Church of Rome it self doth teach that there is no use of Prayer for the damned because Purgatorium pro eis tantum esse qui cum venialibus culpis moriuntur Bell. de purgat lib. 2. cap. 1. ad fin A wise distinctâ—on rursum pro illis qui discedunt cum reatu poenae culpis jam remissis Purgatory is for those only that dye in smaller sins or in guilt of punishment the offence being pardoned Now our Church excludeth the use of Prayer for any deceased For those who dye excommunicate they have no solemn Burial And for others who dye in the Faith and Fellowship of the Church it prayeth not Form of Burial whilst the earth is cast upon the body but first professeth its Faith of their happy Resurrection Forasmuch as it hath pleased Almighty God to take unto himself the soul of our dear Brother here departed we therefore commit his body to the ground in sure and certain hope of resurrection to eternal life c. Then professing against Purgatory it saith Almighty God The Thanksgiving before the last Collect at Burial with whom do live the spirits of them that depart hence in the Lord and in whom the souls of them that be elected after they be delivered from the burden of the flesh be in joy and felicity Lastly it giveth therefore thanks We give thee hearty thanks for that it hath pleased thee to deliver this our Brother out of the miseries of this sinful world c. Where by the way let it not offend that this form is applyed to all Why the same form is applyed to all that are buried For first it useth the word hope not knowledge Secondly it is applyed only to those who dye visible members of the Church and not excommunicated So that charity doth not interpose its private judgment where the Church hath not pronounced hers To conclude the Br. must consider that the Liturgy was directed on purpose to oppose Popery as was noted above His Majesty remembring with what doctrine the Church of England in her first and most happy reformation did drive out the one and keep out the other namely Popery and Separation saith his Grace of Cant. And thus much in answer to the fifth general Exception viz. Popery Superstition and the Mass-Book SECT VI. Of the Non-establishment of the premises by law COme we to the sixt viz. That the doctrine the worship the discipline and government are not established by law in this Church and Nation This I shall reply unto in reference unto them all in general first and then descend unto the severals 1. The Authors of the Book intituled Reasons shewing the necessity of Reformation c. And here before I come to the matter it self I must take leave to speak a word unto these objectors And it shall be in their own Language namely that they are like to give a sad account unto God or in a more Authentick one that they must look unto it for this their writing As they will answer before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting this good and wholesome Law Act for uniformity of Common-Prayer vîz the Act 1 Eliz. 1. establishing the form of Gods worship The obedience unto which and other tending to the setling of Religion among us hath been so much shaken by the form and appearance of truth and godliness which their Treatise hath without the power thereof seemed to have This to their persons 2. Their scope Next for their scope they express it not to be a reformation of the things they except at but a plain abolition of them Zâ—nch Epist ad Cardin. Letharing ib. 2. whereas our Lord Christ saith the Cardinal approved by a chief man of our own did not destroy the Temple but only purge it Christus non destruxit Templum sed repurgavit ita ecclesiae in quas irrepserunt aliquot errores abusus superstitiones non sunt convellendae sed repurgandae So the Churches saith he into which some errors abuses and superstitions are crept are not to be plucked up but purged But it seems ubi dolor ibi digitus the Kitchin of the chief supposed Author of that Treatise is like to be cooler for the late restitution having
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
crediderint quà m fecerunt à nobis divortium Vnde haec fides An non ex praedicatione in nostra Ecclesia nunquid autem praedicare quis potest nisi mittatur Rom. 10.13 Quid ergo verbum propter labem aliquam externae vocationis tam perverse respuunt cujus vim divinam in cordibus sentiunt c. Are they ashamed saith he to sit down there where they see Christ is not ashamed Will they be holier and purer than he But why do they not convince themselves by their own experience They cannot deny but that they did beleeve in Christ before they made this divorce from us Whence had they their Faith Was it not by the preaching in our Church But can any man preach except he be sent Rom. 10.13 Why do they therefore so perversly despise the Word for some defect supposed in the outward Call the heavenly force whereof they feel upon their hearts What he there immediately adds Object Etiamsi fructus iste non magis culpa liberat depravationes nostras quà m vera proles adulterium That is Resp Notwithstanding this fruit of conversion doth no more excuse our Corruptions he means in Church Government especially than a true Childe doth Adultery This passage was both inconsiderately and as it implyed untruly spoken Inconsiderate it was for the Separation against whom he there writes do acknowledge That they had their Faith and Grace indeed in the Church of England but according to his own expression Jo. Robins Apol. for Separation cap. 12. p. m. 94. that did no more excuse the Church or prove it to be a true Church than a true Childe doth excuse Adultery or prove that the Woman is a true Wife They retort his own Metaphor upon him But again it was an unproper similitude and untrue in the implication of it for it implieth That there may be a true Conversion where there is no Church as there may be a true birth where there is no wedlock But we must remember That Christ doth not stand in relation to a Church In what relation Christ stands unto his Church as a man doth unto a woman by conjunction of whom there issues a natural birth whether their meeting be matrimonial or no God therein operating according to that course which he hath setled in Nature without respect unto his positive Law in that case provided but Christ stands in relation to his Church as a Husband to the Wife in spiritual and legitimate Matrimony the bond whereof is the Covenant of Grace according to that of the Apostle I have espoused you as a chaste Virgin unto Christ 2 Cor. 11.2 And again Ephes 5.23 The Husband is the head of the Wife even as Christ is the head of the Church wherein he implies that he is the Husband also Now the Childe is not the Husbands unless begotten in Matrimony To imply therefore That there may be Conversion by those who are no Church were to make as it were the Spouse of Christ an Harlot a thing horrid to imagine But to return to our Evidence from the Fruits of our Church and Ordinances There is a demonstration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from effects if they be so properly and not consequences accidentally onely which I say to prevent that crambe non saepius cocta and why was it not so of late when great proof was taken from success and issues careat successibus opto c. To this therefore we may add those speeches both of our Saviour and our Apostle in this way of reasoning from the proper effects unto the causes You shall know them by their FRUITS Mat. 7.16 saith our Saviour Do men gather Figs of Thorns 1 Cor. 9.2 or Grapes of Thistles And the Apostle If I be not an Apostle unto others yet doubtless I am unto you for the seal of my Apostleship are ye in the Lord That is Your Conversion proves me a true Minister of Christ Gal. 3.2 And elsewhere This onely would I learn of you Received you the Spirit by the works of the Law or by the hearing of Faith It was good consequence in our Saviours and S. Pauls Logick to prove a true Church and Ministry by the effect of Conversion and why not in ours On the contrary the Assemblies of the Separation 1. None or rare conversion in the Separation Independency Anabaptism First negatively No conversion is found or rarely in them from prophaneness to grace but it is confessed by themselves Salvificam fidem veram pietatem multorum cordibus in Ecclesia Anglicana Robins Apol. cap. 12. p. m. 93. per Evangelii praedicationem ingenerari foveri absit ut vel negemus nos vel non eo nomine ingentes gratias Deo opt max. NOSTRUM ipsorum aliorum respectu debitas fateamur God forbid saith Mr. Robinson of whom we may well say Contr. Parmen l. 1. cap. 1. as Austin once of Tichonius viz. ' That he was a man acri ingenio praeditum uberi eloquio sed tamen Donatista i. e. endued with a sharp wit and good utterance but yet a Donatist a Separatist God forbid saith he that we should deny but that saving Faith and true Piety is both generated and maintained by the preaching of the Gospel in the Church of England yea we give most vehement thanks to the great and gracious God in this respect both for OUR SELVES and others They are generally converted before they fall to those ways and have an actual sense of Religion upon them Habitual Conversion for their habitual Conversion was in their Baptism and in their relation to the profession of Faith under which they were born upon which ground they have a right unto Baptism as we saw above out of Calvin Epist 285. Secondly Positively There grow such sowre Grapes 2. The sowre grapes of Separation such Rents Contentions loose practices especially these three noted above out of Bucer Pride Contempt of others and Opinions Add also what my self by long and much experience have observed of which above Whose Prayers are oft-times Prefaces to other matters as our Saviour hath it Mat. 23.14 Not but that there are such among us also but yet as the Lord noteth A proselyte unto such persons becomes twofold the Childe of Hell more than he was before Vers 15. as adding and colouring his corruptions with Religion and yet perhaps himself not seeing his hypocrisie as he did clearly see his prophaneness and his danger before They indeed do neither enter into the Kingdom of God themselves that is the Church nor suffer others to abide quiet in it Vers 13. as our Saviour in the same place And may in this be compared unto Beggars that steal the children of others and carry them about as their own Object Answ To conclude this point then Seeing Conversion is fully and plentifully had in the Church of England seeing it cannot be shewed to any
purpose among them and yet if it may be How there may be Conversion in a Schismatical Assembly yet it is by that Doctrine and Worship which they had in this Church and have abused unto Separation as Austin once of the Donatists Quasi vero ex hoc generet unde separata est non ex hoc unde conjuncta est Aug. de Bapt. contr Donat. lib. 3. cap. 10. Separata est enim à vinculo charitatis pacis sed adjuncta est in uno Baptismate Itaque est una Ecclesia quae sola Catholica nominatur quicquid suum habet in Communionibus diversorum à sua communitate separatis per hoc quod suum in eis habet IPSA utique generat non ILLAE As if saith he those Assemblies did convert as they are separated and not as they are conjoyned They are separated from the bond of charity and peace with the Church but they are joyned in one Baptism and so in the other Sacrament and Administration of the Word Therefore there is one Church which onely is called Catholick and whatsoever it hath in the Assemblies of those that are separate from its Communion by THAT which it hath of its own in those Companies IT doth beget and generate A Summary of the former Arguments and not THEY Thus he most truly But as I said seeing Conversion is acknowledged by them to be true and frequent in the Church of England seeing it is rare if at all among the Separation seeing if it be 't is by vertue of what they have had from this Church seeing the fruits are fruits of the Flesh and not of the Spirit that grow most among them as such and that of the worst kinde also 1. Against separate Assemblies as we saw before And the Apostle reckons fornications which I have known some among them to defend under the notion of plurality of wives variance hatred heresies seditions Gal. 5. among those works And our own experience in this Nation of late daies hath abundantly lessened us Seeing I say this Church is their Parent and the Ministers of it their Fathers in the Lord 1 Cor. 4.15 as the Apostle saith of himself to a Church that cast him off as these do them And lastly Seeing they do so vilifie though some of them gives good words with their mouth as the Psalmist speaks yet they curse with their heart that is Apol. Narrat pag. 6. Psal 62.4 they labour the division and ruine of it let them remember that Hee that curseth his Father Prov. 30. and chaseth away his Mother the Crows of the vallies shall pick out his eyes as they have done the eyes of some that way of late Isa 45.10 For woe unto him that saith unto his Father what begettest thou or to the Woman Ephes 6.12 what hast thou brought forth There are spiritual wickednesses Those that said unto their Brethren stand off Isa 65.5 I am holier than thou were a smoak in the Lords nostrils all the day Our Lord and Saviour declined those Separatists for that may be the Etymology of the word Pharisee Mat. 9.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separavit Luke 18.9.14 as we saw above and did eat with the Publicans and Sinners And the Penitent one of them went down to his house justified rather than the other I have insisted the longer upon this point the matter and members of the Assemblies first because in nature it is primum essentiae constitutionis principium the first thing in every being as also because the adversaries do say it is Fundi nostri calamitas prima praecipua ex qua plerasque alias oriundas crederem i. e. Robins Apol. pro separat cap. 12. p. m. 92. The main calamity of our Church the first and chief from whence they beleeve most of the other corruptions do arise To which I have also adjoyned discourse touching the form of it also namely its covenanting with the Lord in the professing and owning the Covenant of Grace both in Baptism and at riper years at Confirmation before admission to full Communion in the Holy Sacrament that so it might appear that the whole Essence of this Church is sound the causes constitutive viz. the matter and form of it being so I shut up this touching the Assemblies and our experience of the presence of God in them notwithstanding whatsoever matter and mixtures of them with that of Mr. Brightman Brightman in Apoc. 3.20 touched in part above to the Separation of his time Quamobrem redite ad unitatem Ecclesiae quae vos genuit aluit si fugiatis hunc Christum qui cum Electis in nostris coetibus coenat ac eos vicissim excipit profecto nusquam invenietis Wherefore saith he Return ye again into the Unity of that Church which hath both begotten and bred you up If ye flee from this Christ who doth sup with his Elect ones in our Assemblies and again receiveth and entertaineth them assure your selves you shall finde him no where Thus Mr. Brightman A man otherwise not over zealous for the Church of England And thus I have done with the first three things considerable in the Church and offences which have been occasions of separation to Independency namely the Doctrine the Worship and the Assemblie CHAP. VII Of Discipline 4. Cause of Separation Discipline I Come now unto the fourth to wit the Discipline wherein I shall indeavour brevity because of the former largeness and because the Main is already dispatched First Therefore to the persons wee deal against 1. The persons for Discipline Buc. in Zeph. 3. 20. pag. ult then to the thing it self for the former Certè ab Amicâ fraternâ admonitione incipiendum est hac pretermissa de excommunicatione quaeritari plusquam Pharisaicum est ne dicam Satanicum saith Bucer that is Certainly man ought in Discipline to begin at loving and brotherly admonition if this be neglected to complain of the want of Excommunication and Discipline is more than Pharisaical that I say not Satanical Thus hee Now with those that depart for want of Discipline they shoot with white powder as they say and the Bolt comes before the Thunder they separate and excommunicate the whole Assembly before they see if they can reform it 2. The Matter Secondly For the matter it self And first for the thing then for the manner and persons that have executed it For the thing There is in the Church of England as much Discipline both in Law and execution before Late-times as is usually executable in so great a body either by the Laws of the Common Wealth or the Canons of the Church Civil Laws in a Church are Church-Laws and seeing Church and Common Wealth are incorporated into one as was that first Church of God the Jewish seeing the work is done in the whole body for the preservation of its being and purity what
APPROBATIO REtractationes venerabilis viri JOHANNIS ELLIS libentissimè perlegi easque proelo tradendas censui ut iis qui Ecclesiam Anglicanam deseruerunt in exemplum qui revertuntur in solatium qui firmi permanserunt in stabilimentum ipsi denique Retractanti in sincerae conversionis ingenuaeque pietatis gloriam vivant Quintilis 1. 1661. MA. FRANCK S. T. P. R. in X to P. GUL. Epo. Lond. à Sacris Domesticis Christi Caroli Luke 15 St. Austin Imitated or Retractations Repentings in Reference to the Late Ciuill and Ecclesiasticall Changes in this Nation by John Ellis 2. Sam 19 1. Peter 3. Leges Angliae Verbum daej Aliud fundamentum nemo Iaciat 1. Cor. 3. S. AVSTIN Imitated OR RETRACTATIONS AND REPENTINGS In reference unto the late CIVIL and ECCLESIASTICAL CHANGES in this NATION Wherein I. The GROUNDS Of Obedience to the CROWN Adherence to this CHVRCH In Doctrine Worship and Government II. An Answer to that Tractate Entituled Reasons shewing the Necessity of Reformation III. The Non-Obligation of the COVENANT Are Represented and Demonstrated In II. Books By JOHN ELLIS If we would judge our selves we should not be judged of the LORD 1 Cor. 11. Videbunt omnes homines quà m non sim acceptor personae meae Aug. Ep. 7. Marc. LONDON Printed by W. Godbid and are to be sold by Timothy Garthwait at the Little North-dore of S. Paul's M.DC.LXII DEDICATIO EGO Utrique Academiae Cantabrigiensi Matri Oxoniensi alteri EARUMQUE Honoratissimis D. D. Cancellariis Reverendis D. D Procancellariis Honorandis Collegiorum Praefectis Sociis Dilectiss bonae frugi Scholarib universis Hasce Paginas In Poenitudinis Symbolum Juventutis monitum Grati Animi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 L. M. D. D. Non ita pridem Academiae Superius memoratae Alumnus Aulae S. Catharinae Socius Civibus Cantabrigiensib Lector sive Concionator publicus JOHANNES ELLIS To the Well-affected Reader YOU may please to take notice that being unexpectedly drawn forth into a Disputation in Writing touching Infant Baptism by the Clerk of the Place unto which I have reference acted 't is like by some other heads and ingaged to the publishing of my * May Anno 1659. when neither the Sun nor any Star of Charl's wain if I may so speak as then appeared Reply having formerly marred as the fruit in great part of my Ministery so also Two * The first a Sermon before the House of Commons Feb. 22. 42. Intituled THE SOLE PATH to a SOUND PEACE Containing some model of a Reformation The other an Answer to Mr. Sam. Hudson Intituled Vindiciae Catholicae Or the Rights of particular Churches asserted Containing a Defence of the Doctrine of the Church of England as I take it and other reformed touching the Non-visibility of the Catholick Church as Organical In which Tractates more pains was taken and excepting what I here retract whereof perhaps more use might be made then it may be is convenient for me to signifie Treatises by the mixture of Apologies for the War and for Independency I took it as my part being to appear again in Publick to Retract and recall as I had bewayled my Mistakes in those Affairs And accordingly before that Treatise of Baptisme Intituled THE PASTOR and the CLERK because the Debate was betwixt two such persons in relation to the same place I did then prefix in severall particulars the summe of my Cogitations in that matter In the last Paragraph whereof I promised if it should seem convenient and God were pleased a larger explication of that brief Palinodye Which soon after drawn up in Part hath ever since layen by Till the last Summer some Sheets of it began to be printed without my Knowledge by the care and cost then of a * Mr. Tim. Thirscr Reverend Friend and others whom he excited into whose hand I had committed them for perusal But finding the Eruption was somewhat precipitate I caus'd it to withdraw its hand again for more Maturity and Growth In the Travelling toward the Birth whereof though upon another occasion also I was seis'd by a dangerous Feaver which with other Occurrences hath impeded it till now though often incited a fresh unto the communicating of it For non mihi Tulliana illa Blanditur sententia qua dictum est nullum unquam verbum quod revocare vellet Aug. Epist 7. Marcellino emisit sed plane me angit Horatiana sententia Nescit vox missa reverti Hinc est quod periculosissimarum quaestionum libros de Genes scil de Trinitate diutius teneo quam vultis fertis ut si non poterint nisi habere aliqua quae merito reprehendantur saltem pauciora sint quà m esse possent si praecipiti festinatione inconsultius ederentur I am not flattered saith mine Author with that Sentence of Tully Never did he utter any word which he would recall But rather that saying of Horace sorely troubleth me viz. A Word once out although amisse it fall And fain you would yet can you not recall Hence it is that those Books of most difficult and perillous Questions de Gen. Trinit I keep from coming abroad longer then either ye would or will bear That if it cannot be but that there will be some things in them which may deservedly be blamed they may at ast be fewer then they could have been if by a rash precipitancy they had been unadvisedly published But I have now given way VVhereunto I am the more inclined because it is a kind of Confession of my Faith Zanch. Now jucundum optabile est pio cuique viro publicum sempiternum suae in Christum Fidei pietatis testimonium in Ecclesia relinquere ex iis quae divinâ providentiâ mihi contigerunt videbor quasi videre me ad hanc pugnam divinitus vocari Because it is a comfortable and desireable thing to every Good man to leave a publick and lasting testimony of his Faith in Christ and of his Piety in the Church And by the providences that have fallen out I seem to my self to be called out by God unto this Service Epist Dedic ad Archiep. Ebor. Grindal ante operis sui de 3. Eloh partem 1. as Zanchy hath expressed it for me before hand Now I did intend a much briefer Tractate and only to content my self with a moderate account of the reasons of my return to my obedience to the Church and State Excuse unto the Reader But considering that it is required in one of my profession that he should not only utter sound speech that cannot be reproved Tit. 2. chap 1. but also be able to convince the Gainsayer I have been forc'd to be a little copious Yea Object Quis leget haec nemo hercule nemo But who a book so large will read Of things that are now gone and dead The War is past and the Church is in reforming VVell but yet a reason of my Faith
vindication of them especially in hypothesi and in reference to the late controversies in this Church and State Laws I say Gods first in Scripture as the foundation stone and Man 's as a firm superstructure thereupon as being by man Gods own Law and so avouched by him Hence l] 1 Pet. 2. that of the first teacher of the Gentiles submit your selves to every Ordinance of Man for the Lords sake Laws I say either formal or virtual express or by apparent consequence The former two sorts of laws Scriptural and National are the foundation of the Church among us and the firmitude of the Common-wealth as is represented in the Frontispeice m] Gal. 6. And those that walk according to this rule peace shall be upon them and mercy and upon the Israel and England of God For n] Psal 37. mark the just man and bebold the upright the end of that man is peace Vale. RETRACTATIONS AND REPENTINGS LIB I. The Civil Controversie CHAP. I. Of the Right of Retractations allowable to all men evidenced from the General Causes of Errour And of some great Examples of them Ancient and Modern Sect. I. Of the Right of Retractations COnsidering that sin and errour are so near of kin as that the a] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccare aberrare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errare peccare S. Jarchi in Judic 20.16 in Job 5.24 names are oftentimes reciprocal and that the voice of one touching the former is the truth in all b] Ps 51. I was shapen in iniquity and in sin did my mother conceive me who can deny concurrence with him in that exclamation of his in reference unto the latter Who can understand his errours c] Ps 19. Cleanse thou me from my secret faults And yet this was a man d] 1 Sam. 13.14 after Gods own heart in matter of Godliness His son and successour whose heart was e] 1 King 4.29 enlarged as the sand on the Sea-shore in point of wisdome leaves posterity this Apophthegme f] Eccles 1. ult He that increaseth wisdome increaseth sorrow To wit for the knowledge of his folly g] Cic. Tusc 5. As the Antient Sages were first styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men Afterwards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of wisdome Last of all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plain fools that is they perceived themselves to be so Hence that of the reputed wisest of them h] Socrat. ap Cic. in Academ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Elenchi l. 2. c. 8 Hoc unum scio me nihil scire one thing I know that I know nothing viz. as I ough◠to know Sect. II. The first Causes original of our obnoxiousness to Errour The Rise and first Original whereof if we inquire for the great Apostle of the Gentiles will explain unto us Corrupt Nature Who lamenting his surprisals and being deceived though not in Doctrine even after he was in the faith according to i] Aug. Retract l. 1. c. 23. c. 26. ad Bonisac l. 1. c. 10. S. Austin's reformed judgement lays the fault on the k] Rom. 7.11.24 body of death or Law in the members that is on nature it self as it is now corrupted And l] 1 Cor. 13. elsewhere he professeth That the most perfect here do know but in part and see truth but as in a glass darkly Implying in both that without especial grace we are by the principles of our very nature now obnoxious to imperfection in our judgments to be imposed upon and to erre Consonant whereunto is that of m] Aug. de Civil d. l. 22. c. 22 à principio A second general Cause Ignorance him next unto that order in spirit and judgment rendring a nearer and more particular cause of errour nam quod ad primam originem pertinet omnium mortalium progeniem fuisse damnatam Quid aliud indicat horrenda quaedam profunditas ignorantiae ex qua omnis error extitit qui omnes filios Adam tenebroso quodam sinu suscipit ut homo ab illo liberari sine labore dolore timore non possit That at the first all mans posterity saith he was condemned What else shews that certain horrible abyss of ignorance from whence all errour doth arise which receiveth into its dark bosome all the sons of Adam so that a man without labour sorrow and fear cannot be delivered from it The nearer yet 3. Cause our Incapacity of the greatest truths and natural reason hereof is given by the head of all Philosophers as the Learned n] Hook Eccles Polit. l. 5. § 71. Hooker styles him because saith he o] Aristot Metaph l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because as the eyes of a Bat are unto the day-light so is the eye of our souls unto those things which are in themselves the clearest But the supernatural 4. Cause opposition unto spiritual things and nearest cause in reference unto matters of Religion is rendred by the Apostle p] 1 Cor. 2.24 for that the natural man receiveth not the things that are of God for they are foolishness unto him Errour therefore and lability thereunto being congenious to our very nature and not wholly cured by grace it self without particular protection who shall forbid this common remedy unto this Universal and Epidemical Disease of mankind especially where we have been contagious unto others Repentance and Retractation Unless we force them on this temptation to cover their sin to save their credit and so bring that curse upon themselves q] Prov. 28.13 He that hideth his sin shall not prosper Oppose not therefore that of the Apostle r] Gal. 2.18 Object Answ If I build again the things that I destroyed I make my self a transgressor Unto which Austins reply shall be my answer s] Aug. Epist 48. Vincentio ad finem Confusio autem adduoit gratiam gloriam cum erubescit quisque de propriâ iniquitate poenitendo in meliùs commutatur Quod te facere piget illâ perniciosâ confusione superatum nè tibi ab hominibus nescientibus quid loquantur objiciatur illa Apostolica sententia si enim quae destruxi c. quae si etiam dici posset in eos qui veritatem correcti praedicant in ipsum Paulum primitùs diceretur c. Honest shame saith he brings grace and glory when any is ashamed of his own iniquity and by repentance is changed to the better Which thou art loth to do being vanquished with sinful and destructive shame lest by men that know not what they say there should be objected against thee that sentence of the Apostle If I build again the things that I destroyed c. which if it might be applyed to those which being reformed do publish the truth then it should first be verified of Paul himself for whom the Churches glorified God t] Gal. 1. penul for that he now preached that Faith which
and Excess as our Saviour speaks Matth. 23.25 Upon consideration of the premises though I did not renounce wholly yet were our meetings interrupted and we remained socii sine societate and brethren without communion till wearied with that spirit and by occasion of the Siedge by the help of some of those whom I had not wholly left as Austin once of which afterwards invited thence and withdrawn being out of the crowd and smoaks I have had time and clearness to review things better Which through Gods mercy I have so improved that it hath produced in me both in word and walking now many years both verbal and real retractations having felt that true Thine own wickedness shall correct thee Jer. 2.19 and thy back slidings shall reprove thee Know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my feat is not in thee saith the Lord of hosts So true is that Brightm in Apocyl cap. 3.20 Si fugiatis hunc Christum qui eum electis in nostris coetibus coenat ac eos vicissimi excip t profectò nusquam invenietis If you saith mine Author fly from Christ who with his Chosen sups in our Assemblies in the Church of England and again also entertaineth them in truth you will find him no where This for the Church affair The next is that of the Common-wealth how far I went in that Sect. 4. How far the Author proceeded in the Civil Controversie First Never could I disgest the opposition against and attempts touching the life of the King though I took it down for a few days but was not able to concoct it as shall be shewed Which leads me to the second particular What first did more especially open my eyes and excite my spirit to a recognition in that particular also Sect. 5. What recalled him When the Army had the King at Causham by Redding and moved openly against the Lords and Commons in Parliament I made a journey thither to satisfie my self touching the grounds of their proceedings and spake with the persons of greatest influence both in the Army and of the Ministery some whereof I found most earnest against them Note because they acted beyond and against their Commission who since have turned tail as I may so speak But so little satisfaction I received that from that time forward I ever declined from the Army Next when that abhorred Conspiracy for the death of our late Soveraign began to ripen and was drawing near unto execution I my self with some others address'd our selves both unto the General and the Lâ—eutenant-general Cromwel The first we found civil and as we thought flexible the other I must now speak it I plainly fell out with And though some way related to him and having merited some good interest in him yet from that day I never spake with him nor did ever after come near unto him but reflected on him with horror Gal. 1.20 Behold before God I lie not and all that have ever known me this twelve years day and upward can bear me witness Yet for some few days after this for I speak as I shall answer before the judgment-seat of Christ being over-powered 2 Cor. 5. against my own judgment by the authority of some whose reason I preferred far before my own whereas I had before publickly appeared against that unexemplified impiety I was so weak as to resile and recal what I had said in the same place But which I desire the Reader to take notice of I was soon after so oppressed in my spirit Note both with the sense of the horror of that act the destruction of the King which I thought I saw to be fatal to the Nation and an irrecoverable evil and such in its proportion as was the death of Christ our Lord and Saviour unto Jerusalem as also with my own guiâ—t in recalling what I had well spoken that I cou d hâ—rdly keep from sinking in despair in my mind and the spirits of my body and my nerves were to resolved and looâ—ened that though I felt neither cold nor pain yet I could not lie in my bed without perpetual shaking as if I had had an ague This brought restlesness and want of sleep with it and so into the peril of some further evil But upon the reception of some Physick and with-drawing a little into the Country through Gods mercy I recovered that but not my peace and inward quiet Note untill I had publickly again declared my return unto my former thoughts concerning the death of his Majesty and with this Emphasis That I must speak it though it should be the last I should ever speak unto them And I was afterwards look'd upon with such an eye that I was in danger since to be laid in prison there as they term'd it for Malignancy And about that time my selfe and another Scholar of the Independent way but of too good a spirit for that Schism did draw a Letter to have been presented to the General Mr. Tho. Waterh but by my neglect omitted by way of disswasion from that enterprise And this also may be a further proof of the integrity of my return to my Allegiance that I refused the Engagement which I desire may be noted although the Commissioners about it sate in the same Town where I lived and yet do And in my publick Sermons in the Lecture * At Alesb Com. Bucks near where I live I concealed not my spirit Neither have any other in these parts had for the time above specified any other conceptions of me But the greatest demonstration of all was that Anno 1659. when God is witsness I did not know nor could foresee any present ground to belâ—eve Note that I should live to see any change of the Government that then was I published the sum and heads of these Retractations as was noted above and as they are in the next Chapter of this Treatise for the discharge of my consciene though I knew it hazardous to my outward condition whether I liv'd or dy'd And I took and do take great comfort in it and humbly bless God for the putting it into my heart and giving me opportunity to perfect and publish it And necessitating me thereunto by that contest about Baptism and the printing thereof In which also I hope and have heard that there hath been some service performed to the Church Yea at the publishing of this now I am not without manifold fears so great sins committed against God and so great animosities among men Matth. 12. that it threatens this Kingdom divided against it self and in great measure from God the danger of not standing And I may come to answer for what I now write 2 Cor. 12. But the Lord perfect his power in my weakness and he grant that the godly sorrow which he hath effected in my heart 2 Cor. 7. in the
resentment of the premises and which hath wrought this repentance may never be repented of nor that there ever be cause that I retract these retractations Amen Yea there may be those who having lost me may by some artifice effect that I shall lose those whom they think I now intend to win that so being by both deserted I might be ruined But God who sees their plots and my plainness in this affair will I hope disappoint them But if he shall for his glory and my further mortification permit them I hope my suffering shall be like that of Mephibosheth for even David may be abused by a treacherous Ziba for my Loyalty 2 Sam. 19.27 1 King 2. not like that of Shimei for my Apostacy And that I shall never prove either * Qui Sacr. libros tradebancâ— ethnicis Traditor or Proditor false to this Church or faithless to my Country Quia qui in pace militibus suis futuram praenunciat pugnâ—m dabit militantibus in congressione victâ—riam Because he that hath warned his Souldiers of the approaching Battel Cypr. Epist 2. l. 1. will also in the conflict assist to victory And I may give them this taste of my spirit and his grace That whereas upon his Majesties return by prayer I was often importuned to ask and assured to have I wilingâ—y let slip the season that I might evidence I did not follow Christ for the Lâ—eaves nor the King for a Living As also that I might by the publishing this being not onely my retractation but confession also of my faith clearly be known and so no error personae or ignorantia facti be complained of afterward Besides Providence hath so disposed in outward matters that I may in the state I am perhaps not uncomfortably subsist without much addition Sect. 6. Proof that the Author went no further Now for close and confirmation that my lapse was not so exorbitant through the mercy of God as to my principles in either of the former causes I shall subjoyn a passage touching each out of those my actings which were most eminent in these particulars and first for the War Serm. on Judg 5.23 Jun 19 1642. at Trin. Ch. in Camb. Prov. 19. In that Discourse wherein I gave Answer in the University unto Dr. Feams Book at its first appearance there are these words Object 3. But the King forbids this help viz. by the War and commands the contrary Now where the word of a King is there is power and his wrath is as the roaring of a Lion Eccles 8. Ibid. And I counsel thee obey the Kings commandment and that because of the Oath of God vers 4. Rom. 13. And who shall say to the King What dost thou And He that resists resists the Ordinance of God c. Answ We are not to take notice of the Kings commands as they look upon the publick but by his Laws which are his deliberate will and by those whom the Law hath appointed interpreters of it And then indeed when a King comes in his Laws he is more than a man for he is the Minister of God and whosoever resists resists the Ordinance of God and he that resists shall receive to himself damnation Object 4. But the King saith He proceeded according to Law who shall judge Resp The same body rightly gathered that made the Law i. e. the Common-wealth can best judge of its own meaning And seeing Law is not declared by the King but in his Courts and the higher Court being that of Parliament we are to rest in their declaration unless we see manifestly to the contrary By which passage it doth appear that there was this especially that did misguide me viz. The misapplication of some true principles First That the Law of Nature allowing self-preservation to a Nation as well as a Man it might be endeavoured in case of necessity as to particular Laws illegally Which is untrue Rom. 3. for We must not do evil that good may come thereof Secondly That the King being always to be obey'd in his Laws declared in his Courts and the Parliament being the highest Court therefore what the two H. H. did declare to be Law was so wherein there was a doubble mistake 1. That the two Houses were the Parliament in exclusion of and opposition to the King that I say not a lesser part for number of Lords and Commons though enough in formality of Law 2. That it was Law which they declared to be so See the Declaration of 2 H. H. Novemb 2. 1642. in answer to that of the Kings May 26. pag. 22. though no Law was shewed but a sentence out of Bracton who wrote in Hen. 3. in the time of the Barons Wars and who in another place hath the clean contrary as shall appear and it may be a sentence or two out of some other private Lawyer against the constant sentence of Lawyers and the known practice of the Law and Parliaments This for the War that I might shew that Law the Authority of Parliament mistaken and no private headiness did transport me Next for Independency In the Tract I published on that Argument Vindiciae Catholicae cap. 1. p. 3. there is this passage Now the scope of this Treatise is not to unfasten the ground of all Church-combination and to lay a foundation for absolute Independency The conveniency and sometime the necessity of Classes and Synods for direction and determination and that by Divine Authority is freely acknowledged though no with power properly Juridical yea I add that Episcopacy it self was and might be maintained as also Presbytery if confined to a particular Church and not subjected to Superior Ecclesiastical power which was the most antient way of it might both consist together in a particular one Again The violation of Parochial limits oft-times manifestly prejudicial to edification yet am not I for the drawing of any godly able pag. 69. and faithful Ministers people from him who is for the substance of Reformation though with many defects in lesser things Again But this is not their my own and some others opinion pag. 79. that it is essentially requisite to the being of a visible Church that it meet in one place they hold it de benè esse for conveniency not absolutely necessary From which passages it is evident first That not such an Independency as some practised was pleaded for but such as might agree not with Presbytery onely but with Episcopacy and not onely with a Parochial Church or the Church of a City but such as might agree with a Nation also As indeed the Church of England and other National Churches are independent as to right of Jurisdiction from all other Churches There being no such thing in re as an universal Visible governing Church as I have I think evinced in the Treatise above mentioned but every expression in that passage I own not But to conclude I repeat that of Bucer
Peter saith he was more savingly displeased with himself when he wept then when he was pleasing to himself and presumed R. Hook Sermon of Pride near the end c. And if the blessed Apostle did need the corrosive of sharp and bitter strokes lest his heart should swell with too great abundance of heavenly Revelations 2 Cor. 12. Surely upon us whatsoever God in this world doth or shall inflict it cannot seem more than our pride doth exact not onely by way of revenge but of remedy Saith a learned and good man Hence that of the Father noted above namely That it is good for high and conceited men to fall into some manifest sin Aug. de Civit. l. 14. cap. 13. ut tu eis placeas quaerentibus nomen tuum qui sibi placuerant quaerendo suum That thou maist please them when they seek thy Name who pleased themselves in seeking of their own 3. Neglect of Reading 3. Hence the neglect of using such helps and following such directions as in the improvement whereof I might have been preserved Negligence in study 1. In general and of the Ministry of the Word must needs have had like some ominous Constellation a sinister influence here The Ministery is onus etiam Angelicis humeris formidandum 2 Cor. 2 16. A burden that the shoulder of an Angel may shake under Of which the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ' For these things sufficient what man is there for so the expression may be rendred Hence that of the same Author to all of this profession 1 Tim. 4.13 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which I mention in this form because they were so commended unto me in my younger years by a learned Mr. Sam. ward sometime Preacher of Ipswich religious and elegant man In an Inscription written with his own hand on his works works indeed being elaborate pieces with the donation whereof he was pleased to befriend me This for studies in the general To come unto particulars And first the study of the Scriptures of which note what one spake Homil. of the perâ—l of Idolatry part 2. that was the best learned in them of all antient Doctors saith the Church of England as was noted above Tanta est Christianorum profundit as literarum ut si eas solas ab ineunte pueritiâ uâ—que ad decrepitam senectutem maximo otio summo studio meliore ingenio conarer addiscere in eis quotidie proficerem Aug. epist 3. Non quod ea quae necessaria sunt saluti tanta in eis perveniatur difficultate sed cum quisque ibi fidem tenuerit sine quâ piè recteque non vivitur tam multa tamque multiplicibus mysteriorum umbraculis opaca intelligenda proficientibus restat tantaque non solum in verbis quibus ista dicta sunt verum etiam in rebus quae intelligendae sunt latet altitudo sapientiae ut annosissimis acutissimis Ecclus 18.6 flagrantissimis cupiditate discendi hoc contingat quod eadem Scriptura quodam loco habet cum consummaverit homo tunc incipit That is So great is the depth of the Scripture and Christian learning that I might every day profit and gain more in them though I should study them onely and that from childhood even unto decrepit age with full leisure earnest intention and a better understanding than I have Not that unto those things which are necessary unto salvation Austin's Caution asscent is so difficult But thus that after a man hath learned as much thence as may enable him to believe without which we cannot live neither godly nor uprightly there remains so many things so darkly involved in so many veils and mysteries that are further to be understood by him that would go forward And there lies hid so great a heighth of wisdom not onely in the words wherein these things are uttered but also in the things that are to be known That this will befall the most antient the most acute and the most studious Reader which the same Scripture saith in another place viz. When a man hath ended Austin explained he must then begin Where by the way let it not offend the Reader that St. Austin calls the Book of Ecclesiasticus Scripture Whereas according to the Doctrine of the Church of England it is none of it but Apocrypha onely For the Canon of Scripture was taken by him strictly and largely as the * Artic 6. of the sufficiency the Scriptures learned note When strictly he acknowledgeth that there is no certain Authority but in the Books received in the Hebrew Canon whereof this is none * Whitak Controv 1. Q. 1. cap. 4. cap. 14. Adversus contradicentes non tanta firmitate proferuntur * D. Civit. lib. 17. cap. 20. quae scripta non sunt in Canone Judaeorum In tribus vero illis libris Proverbiis Ecclesiaste Cantico Canticorum quos Salomonis esse constat c. Against Opponents saith he we cannot with so good security produce any thing that is not written in the Hebrew Canon But in those three Books which it is certain are Solomon's that is Proverbs Ecclesiastes and the Song of Solomon c. But this occasionally And so much for the study of the Scriptures Next Touching the perusing of other good Authors 2. Other good Authors also that the neglect thereof doth object unto error and seducement I remember that when Mr. William Sedgwick Will. Sedgwick had fallen into that delirium touching the end of the world to be terminated by such a day After the time was some while passed certain Ministers Independent meeting on other occasion and among them my self discourse falling in concerning him Mr. Bridge as I remember conceiving him to be obsessed a degree below possession by a spirit communicated unto him by the * A woman near Ely that put this conceit into his head woman that possessed him with that delusion and his understanding thereby bowed down as it were a thing to be well observed Mr. Sydr Symson as rendring the cause of his lying open unto such temptations said That Mr. Sedgwick had lived upon his fancy this seven years and had neglected the reading of the Scripture and other good books Touching other Books Note a friend of his lying in his Study at Ely and observing he made no use of his Library asked in mirth to give him his Books saying ' I see you make no use of them He replyed ' They were good Introductions intimating that he was now beyond them And for the Scripture my self having some discourse with him about his former mistakes which then he Atheistically justified saying There was no other end of the world but this just with Hymeneus and Philetus And that God had burnt up all corruptioâ— in him c. And speech falling in about the Scripture he said 2 Tim. 2.17 18. He could have a glorious use of them
this consideration into the heart of him doth not the same to Answ 4 others also where he seeth good A fourth answer to the objection some would give from the practise of Princes themselves both Antient and Modern who might seem by assistance to subjects to have thereby declared that though subjects may not resist yet may they call for help of other Princes as the case may stand And that the reason of the difference is that in calling for aid to other Princes no order is broken being those powers are co-ordinate though not in the same dominions and not subjects And that one end and use of the power of Princes is that besides the protection of their own people they might be the Lord's Captain for the relief of other of his people and hath so in all ages been put in practice though sometime with not so desirable success causes and carriages and divine Providence swaying otherwise But because this answer doth necessarily imply the lawfulness of resistance indirectly and by consequence for they are obliged to assist such help therefore I shall not rest upon it but add to the former replies another answer Answ 5 viz. That he who hath established these bounds to the Mount Exod. 19. that the people break not through doth also by his providence so rule the hearts of Princes which he hath in his hands as the rivers of water Prov. 21.1 to turn them as it pleaseth him that the thunder and lightning shall not break out upon an obedient people or if it do it shall work together for their good Rom. 8. even the trial of their faith and patience 1 Pet. 1. that they may be found for praise and honor and glory at the appearing of Jesus Christ Let no man therefore say this is a putting the sword into the hand of Princes to destroy their people for then so did Peter even in those times when Masters had power of life and death yet he bids them not to resist 1 Pet. 2. no not for conscience-sake though they were afflicted for well-doing He saith indeed afterward Who will harm you if you follow that which is good Parallel to that of Paul Paul expounded by Peter He is the Minister of God for good unto thee that is by institution but if he prove otherwise yet he is Gods Minister to try our graces to correct our vices We should believe God will stand by his own Ordinance in publick as he doth in those private ones betwixt wife and husband betwixt servant and master so betwixt subject and Soveraign though he suffer oppressions for just causes in all 6. And further as none of the pleaders for resistance would have their own subjects wives or servants do it to themselves by force unless in some personal acts of violence to restrain them at the present from some sudden attempt so neither ought they admit it in themselves unto their superiors 7. And lastly the contrary being known unto subjects will open a more wide gap to sedition and rebellion by how much less wisdom and more temptations and inclination they have to change than Princes 't is mobile vulgus I conclude this with that Tetrastich touching the Legion of 6666 Soldiers Venant Fortunat Carminum lib. 2. Carm. 15. Biblioth patr To. 6. edit 1618. part 2. that without resistance suffered Quos positis gladiis armaret dogmata Pauli Nomine pro Christi dulcius esse mori Pectore belli gero poterant qui vincere ferro Invitant jugulis vulnera chara suis Rejecting swords arms of St. Paul they take That sweet it is to die for Jesus sake And they who might by force have overcome Invite unto their throats the Tyrants doom Wisdom heweth her self out seven pillars Prov. 9.1 so hath her opposite which being ruined the fabrick wholly sinks * Script Reas for defensive Arms. this and such books I mean which run chiefly on the former reasonings SECT VII Of obedience to Vsurped Powers ANd now for conclusion of this first part of the civil controversie these Cautions may be noted First That our dispute concerning the war being such as hath been shewed Cautions concerning the premises 1. What may be done under illegal power doth not impede but that we may under even an illegal power be instrumental for the prevention of publick ruine and for the preservation of the beeing of a Nation provided that he do it without all engagement or real efficacy to the upholding of the usurpation The reason is that such things the lawful Magistrate ought were he in place to do and is presumed in reason willing to have them done Such as are 1 the preservation of Religion 2 execution of Justice according to Law 3 suppression of Tumuâ—ts against Law 4 and opposition of forreign enemies properly so called Although for my self I have not acted though impowered in any of them that I know of except appearing once to understand the matter when in effect I did declare against it and never appeared after Again it impedeth not under correction but that unto irregular powers may be yielded such impositions 2. What may be suffered as the denial whereof would bring apparent ruine and the solution whereof no way recognize the authority exacting Such I suppose was the obedience that Jehoiadah and other loyal subjects to the King 2 King 11. rendred unto Athaliah during those six years of her usurpation and of some of David's friends 2 Sam. 15. in the time of Absalom's rebellion And thus I have rendred an account of the motives of my access and recess to The conclusion of the first Argument and from the civil Controversie I shall conclude it with that place out of the Doctrine of the Church of England wherewith I was so much affected 't is this Though God doth oftentimes prosper just and lawful enemies Homil. of disobed part 4. p. m. 300. which be no SVBJECTS against their forreign enemies yet he did NEVER LONG prosper subjects against their PRINCE Note were they never so great in AUTHORITY or so many in NUMBER The End of the First BOOK RETRACTATIONS AND REPENTINGS The Second BOOK Of the Church Controversie CHAP. I. Of Independency SECT I. The occasion of the Authors Lapse into it AS touching the other Controversie viz. about Church-Government and my prolapsing into Independency the Occasion was one the Motives another The Occasion was 1. The occasion that being by means of the former actings constrained as I thought to leave the place of my employment Cambr. remaining idle upon the matter in that London then sentina malorum common-shore of corrupt opinions I fell into that snare Often since reflecting on that of Solomon Prov. 27.8 as a bird that wandreth from her nest â—o is a man that wandreth from his place obnoxious to every snare of the fouler to every bolt of the shooter I have known several
formidable examples in the Ministery of those who not without very probable gâ—ounds and weighty advice have receded from their places provided that they could eat their bread in them though perhaps but course or not over-powered with other temptations or distractions Considerable are the words of Calvin to this purpose Ita respicienda est vocatio tua ut ab omnibus avocamentis sensus tuos omnes avertas In Epist ad Philip. cap. 2. 21. Licet alibi opulentiùs vivere At Deus te alligavit Ecclesiae quae tenuitur modò te alat Alibi plus honoris sed eum tibi locum attribuit Deus in quo humiliter vivas A ibi salubrius coelum aut amoenior Regio sed hîc tibi statio ordinata est Optares tibi cum humaniore populo esse negotium offendit te vel ingratitudo vel ferocitas vel superbia denique cum genio moribus Gentis minimè convenit Atqui luctandum est tibi tecum vis quodammodo contrariis votis est afferenda ut spartam quam nactus es colas Which passage truly I left un-Englished but remembring it may do some good unto the * The Wives of Ministers weaker sex 't is this Thou art so to observe where God hath called thee that thou must shut thine eyes from all enticements thence Elsewhere thou maist live more plentifully but God hath bound thee to a Parish which will but keep thee sparingly There is more credit to be had else where but God hath assigned thee a place whâ—re thou must live obscurely The aire is better at such a place and the Country far more pleasant but here thou are appointed Sentinel Thou couldst wish thou hadst to deal with a better natur'd people thou art troubled at their ingratitude at their rudeness at their pride and insolency in a word thou canst not away with the spirit anâ— disposition of the people But thou must wrastle with thy self and offer a kind of force to all opposite affections that so thou maist adorn that Spouse to which thou art engaged Thâ—s far there But the Sauce is not all Vineger He therâ—fore adds in the same place Idem ibid. Eatenus concedendum est Ecclesiae ministris sua quaerere ut non impediantur à quaerendo Christi Regno sed hoc modo jam non dicentur sua quaerere quoniam à praecipuo scopo aestimatur vita hominis Thus far saith he it must be granted unto Ministers to seek their own so as they may not be hindred from seeking the Kingdom of Christ But on this account they are not now to be said to seâ—k their own because we are to judge of a mans way by the scope and end he aimes at Thus he Conc. Nice Can. 16. And the Council of Nice â—ath this Canon Ne de civitate inferiori ad majorem Ecclesiam transire quis ambiat sive Episcopus sive etiam aliùs Clericus That no man be he Bishop or other Clergy-man should endeavour to go from a meaner to a greater place or people Concil Trid. Sess 3. sub Jul. 3. Can. 5. And there is reason for it seeing it is seldom that he can sine magno suo Eccâ—esiae incommodo gregem sibi concreditum relinquere ac non sine Episcopalis dignitatis diminutions Leave the flock entrusted to him without great inconvenience both to himself and them and without disgrace to his ministerial function Psal 92. as the Council of Trent hath it But to return God hath promised to keep us in all our ways whilst we are in our way 2 Sam. 11.1 2. we are under protection Now as was implyed above this degree of spiritual fornication is occasioned sometime as the other was in David Desidosus erat The hand that is not busie will Object the head to wandring still This for the occasion of my Lapse SECT II. The Causes Privative BUt the Causes were as in the former Controversie partly general and privative partly positive and particular The general was that as I had in the former through zeal without knowlâ—dge resisted the Spirit of God so I committed here the same error upon the same grounds against the Word of â—od For why may I not call it the Word of God which was first in it self a truth and that one of main concernment and then spoken when I was leaving my relation and as it were at Farewell when words use to be of most weight and lastly uttered by Dr. Laud Arch-bish of Cant. my honourable Lord and Master one whose place was in solemn manner to declare it Although his person should have been as bad as his who prophesied being the * Joh. 11.51 High-priest It was this viz. An Admonition to adhere unto the Church of England without turnig unto the right-hand or unto the left To which most Sovereign counsel if the Author's self did not in all things correspond as some have published he had therein no servant of me and yet he did confer upon me no common favours By vertue whereof I enjoyed the benefit of the best part of my education and preparation for the Ministery Unto whom living or dead I have not return'd evil willingly But on the contrary being sollicited and that with some kind of intermination to be and afterward cited as a witness against him I appeared not When the Lord Cromwel in Henry the eighth's time Fox Acts Mon. in the life of Cromwel was glaned at by one for having been servant unto Cardinal Wolsey he not onely did acknowledge it but professed also his grateful memory of the benefits he received from him Because his Lordship may have with some though not meriting the like resentment with the Cardinal This for the occasion and cause privative SECT III. Causes Positive THe Causes Positive First 1. Of Recess from the Church I took offence at some things in the Church in the Assemblies the Worship and the Discipline neither perceiving the beam in my own eye nor the beauty of that Spouse that seemed black Cant. 1.4 14. but was comely in the eye of Christ no nor the deformity of the Concubine that was but painted over An adulterous spirit sees beauty in any but his own wife Next 2. Of Access unto Independency I was taken not undeservedly with the good gifts and preaching that I perceived in certain of the Independent way And I did not well apply then what I had sometime done viz. To mark those that caused divisions and offences Rom. 16.17 contrary to the doctrines which I had received and avoid them because they that are such serve not our Lord Jesus Christ but their own bellies and with sweet preaching so Mr. Tindal and flattering words deceive the hearts of the Innocents But the main was a love to that beauty of holiness in Order and Ordinances which they predicated and spake so much of Now Aug. de utilit cred cap.
1â— Quis non his pollicitationibus non alliceretur praesertim adolescentis animus cupidus veri Who would not have been inveigled with these promises especially the mind of a young man thirsty for truth As Austin once of himself in refeference unto the Manichees SECT IV. Of the Contents of Independency and in particular of the second and third of them viz. congregation and non subjection The Ingredients of Indep coll g ble out of the Apologetic Narration of the 5. Br. BUt to come neerer and to particulars There are three things in Independency especially First separation viz. from full and constant fellowship and communion with the Parochial Assemblies Secondly Congregation or collecting and constituting themselves into another body Lastly Independency and assuming or usurping of intire Ecclesiastical power into that body so as to be judicially and of right subject unto none other which is the esse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Independency Of the two latter viz. Congregation and non subjection I shall speak here because I shall have occasion of much more large Discourse about the former namely separation And now for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that they do so congregate that is visible for they do by a certain covenant constitute themselves into a distinct body And that they arrogate an Independency also Apologet. Narrat pag. 23. although in words they reject the name saying That proud and insolent title of Independency was affixed unto us yet in as much as they do in terminis affirm first that any other particular Church hath only power to declare non communion with an offending Church pag. 19. Secondly that a Classis or combination of Churches have no juridical power over any particular one Pag. 15. pag. 17. Thirdly that the Magistrates power is of another nature though of use over the Church doth it not follow They also rightly denying a Catholick visible Church unavoidably that as a Church and as to Ecclesiastical jurisdiction they depend on none and therefore are Independent That therefore such they are as to congregating and Independing is beyond all contradiction Now then for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their grounds why they are so to shew the unsufficiency of them or which is all one that they ought not so to do is the next thing to be evidenced And 't is not so hard nor needs so long a proof if we consider their own grounds already yeilded and the unlawfulness of separation which shall the Lord assisting be cleared in the consequent and which themselves also seem to damn For we had likewise the fatal miscarriages and shipwâ—aâ—ks of the separation say they as Land-marks to forewarn us of those rocks and shelves they ran upon Apologetic Narrat pag. 5. And would God it had done it for the Independents have split upon the very same divisions First then for their concessions If it be true that all that conscience of the defilements say they we conceived to cleave to the true worship of God in them pag. 6. Concessions of Independents against Independency or of the unwarranted power in Church Governours exercised therein did never work in us any other thought much less opinion but that multitudes of the Assemblies and Parochial Congregations thereof were the true Churches and body of Christ and the Ministry thereof a true Ministry Then doubtless first their habitual Separation from such though in some acts rarely they did communicate with some of them was ipso facto unlawful and a Schisme evident This the foundation falling their superstructure of congregating into a body and binding themselves to that society which implies a constant renunciation of the former Churches is as drunkenness to thirst and their arrogating of a self-sufficient and independent power is as the fastening their iniquity with cords of vanity So that there seems no more needful for this place then that ex ore tuo serve nequam Matth. 25. out of thy own mouth thou shalt be judged Dost thou confess that notwithstanding any defilements in the worship any usurpation in the Church-Governours any pag. 6. mixture in the Congregations that yet multitudes of them were the true Churches and body of Christ and wilt thou separate thy self constantly and draw others from the true body of Christ Joh. 15. Are not the branches when broken off from the true Vine cut off from the * Quicquid à matrice discesserit seorsim vivere spirari non poterit substantian salutis amittit Cypr. de Simplic prolator p. edit Erasm 1520. 173. juice sap and life of the tree must they not needs wither and in the end be gathered to be burned I end this with that knock of the Hammer of this headless Schism for they are Independent St. Austin Hoc ergo Tichoâ—ius cùm vehementer copioseque dissereret ora contradicentium multis magnis ac manifestis sanctarum scripturarum testimoniis oppilaret non vidit quod consequenter videndum fuit Parmenianus autem ceterique Donatistae viderunt hoc esse consequens maluerunt suscipere obstinatissimum animum adversus apertissimam veritatem quam eâ concessâ superari ab Africanus Ecclesiis Aug. contr Ep. Parm. l. 1. c. 1. Independents This that the Church was not in Africk onely 1. their Inconsiderateness but diffused through the whole world when as Ticonius had earnestly and copiously discoursed and by many weighty and evident arguments of the holy Scriptures stopt the mouthes of the gain-sayers yet did not see that which by consequence did clearly follow 2. Or their Obstinacy On the other side Parmenian and the rest of the Donatists the separation saw the consequence and would rather assume a most stubborn resolution against manifest truth than by yielding to it be overcome of the African I may add in reference to those we speak of the English Churches But secondly toward satisfaction unto others if not to them What kind of Independency is here condemned I must explain my self All Independency of Churches is not denyed For then we must condemn the Church of England and other reformed who do not act as acknowledging any superior body on whom they do depend But according to the confession of this Church every particular or National Church Artic. 34. hath authority to ordain change and abolish Ceremonies or rites of the Church ordain'd onely by mans authority so that all things be done to edifying So Article 57 The Queens Majesty hath the chief power unto whom the chief government of all estates of of this Realm in all causes doth appertain and ought not to be subject to any foreign jurisdiction It speaks of causes Ecclesiastical Vindiciae Catholicae or the Rights of particular Christian Churches asserted Which kind of Independency I have elsewhere sufficiently if I mistake not vindicated But the Independency here opposed is that whereby Christians being before incorporated as members
into Congregations such as themselves also acknowledged to be true Christian Churches and bodies of Christ do read off themselves and incorporate into new ones of their own for the most part small and inconsiderable For the detecting further of which error we are to note one or two particulars First Ecclesiastical power may be lost we must distinguish between the original state of a Church as it might be at its first collection and the after-condition of it and present being When it was first gathered it might be free as was the family of Jethro Numb 10. but not so afterward when incorporated with another Church All the several Heptarchies in this Nation and many Provinces else-where were once free and Independent doth it follow they must be so still or rend themselves from the Kingdom if they could to be so again By this the 120 names that were the Church in the beginning should still have assumed their first liberty Act. 1. For we must note that Ecclesiastical power is as well disseasable as civil and may be lost so as it is not lawful to resume it and that not only by a voluntary concession or providential falling in with other Christians or Churches but even by force also As if by publick Edict two or more Churches should be constrained to unite into one As in England all the Christians in one Parish are made members of that Church and all the Parishes of that Diocess one Diocesan Church and all the Diocesan Churches one Metropolitical from whence they are aggregated yea incorporated into one National Church Now being thus joyned together by God and good order it is not lawful for themselves again to put assunder This is one of their fundamental errors A fundamental error of Independency to fancy a reducement of the Churches to their first infancy Why attempt they not the same in civil Societies Common-wealths and Kingdoms yea and families also there is the like reason rule and example for the one as for the other The strange consequences of it And so this flabel of Schism in the Church shall also be the bellows of Sedition in the Common-wealth For if Ecclesiastical original right of liberty and independency cannot be taken away neither can Civil and then the with-holding it is but usurpation no title Conference at Hamp Court pag. 82. 1 King 12. and then as there must be no Bishop so no c. King James his inference To conclude Look what right the ten Tribes of Israel had to separate from the Church of their brethren and to congregate and incorporate into one of their own and to make themselves Independent from any other the same have these Brethren Neither do they seem to have any better if so good for there was an appearing divine approbation of their recess from the Kingdom of Judah and their own reason prompted them to think that this must imply a withdrawing from the Church also Now that they became Idolaters first that was accidental Again they went not so far Ezek 16. as utterly to non-Church themselves for God did still acknowledge them for his people Thirdly the occasion of their separation seems to be more just from the Church than the Common-wealth 1 King 11. and 12. for by Solomon's apostacy it was fill'd with all manner of Idolatries Lastly some of those that have begun at Independency have proceeded as far in re and deed if not farther than they For they have apostatized from all communion with our Churches or any Reformed from thence to Anabaptism from that to Quaking and so not onely denying the Lord that bought them Jude vers 5. as the Apostle speaks but also the whole Scripture and are become worse some of them than Infidels and Idolaters even plain Atheists Whereof perhaps some instances and examples of this kind might be given if it were requisite to name places and persons By which things and through their hoâ—rid shipwracks by sub-divisions providence asketh the question now as it did once in another case of Apostacy from the Church and their unsuccessfulness thereupon Jer. 2.17 Hast thou not procured this unto thy self in that thou hast forsaken the Lord And Is it not of the Lord that the people weary themselves in the fire for very vanity And in them is fulfilled that They bite and devour one another Gal. 5. till they be consumed one of another And as he said of such Christians of old Nullae tam infestae hominibus bestiae Am. Marcell ut sunt sibi ferales plerique Christiani There are no beasts unto man so mortal enemies as are most of that sort of Christians implacable one unto another I conclude this with that of the Father concerning their Ancestors Sic sic necesse est ut minutatim secti conscissique despereant Aug. contr Epist Parmen lib. 1. cap. 4. in fine qui surorem animositatis suae Catholicae pacis sanctissimo vinculo praetulerunt So so is it just that they should crumbling and cut in mamocks perish and come to nothing who have before the most holy band of the Churches general peace preferred the swelling of their own high stomachs Which leads me to the first point of Independency but last to be spoken to viz. Separation CHAP. II. Of the grounds of Separation with an Examination and Refutation of them And first in general TOuching Separation I shall speak first in general 1. In general and then descend to some more special causes of it In general thus It hath in it The evil of separation of all the three ingredients of Independency the most malignity not onely as it ariseth from pride scorn and hypocrisie the Sal sulphur and Mercury of this subterraneous body but especially because it suggests unto the hearts of the common people that most horrid temptation that they are not in a way of life and wherein they may be saved This provoked the Apostle so in the like case 2 Cor. 5.13 Gal. 1.8 9. chap. 5.12 that they thought he was besides himself And to curse the Authors of Schism and wish they were cut off To declame against them as those that served their own bellies Rom. 16.17 2 Cor. 11. As false Apostles and ministers of Sathan Yea our Saviour upon this ground of separation and scattering of the flock calls them wolves in sheeps cloathing Matth. 7. Joh. 2. 1 Tim. 6. and thieves and robbers The Apostle else-where that they are proud knowing nothing doting about questions and strife of words that they count gain godliness and that the root of all this evil is pride How we may know when Separation evil Eph. 4. and the love of mony which is covetousness That where there is professed one God one faith one baptism one Lord one Spirit c. those that perswade separation from such are cunning and crafty men that lie in wait to deceive with several other the like 〈◊〉
of the Old and New Testament The Church of England receiveth the Canon of Scripture according to the antient Church exactly as the Church of England doth Secondly that he saith that is secundum majorum traditionem ex patrum monumentis That it is according to the tradition of the Church and out of the writings of the Fathers Whereby we see the Church of England follows antiquity in reception of the books of holy Scripture more truly than the Church of Rome doth But this obiter and the way Again Bullinger citeth the judgment of Bibliander Bibliander de opt genere interpretandi Hebraica whose words are Ecclesiasticos libros etiam Hagiographa nominant sancta scripta Quae etsi non habent idoneam authoritatem roborandi ea quae in contentionem veniunt ut Canonici Scriptores non tamen rejiciuntur ut Apocrypha qualis fuit prophetia Eldad Medad c. Ecclesiastici autem lâ—bri etiam in Scholam auditoria fidelis populi admâ—ssi sunt tam venerandi multis ut Judith etiam in ordinem canonicae Scripturae à quibusdam reponatur Which having the same sense I forbear to English Onely he saith that the Book of Judith was by some accounted Scripture I suppose he meaneth Origen which I think may as little claim that priviledge as any other Lastly Bullinger goes over every book of them and shews the benefit that the Church may reap by the reading of them And saith We may better learn the form of Houshold-government out of Tobit and Judith and the Ethicks or rules of good living out of Ecclesiasticus and the book of Wisdom than out of Plato Aristotle and Xenophon And the way of a religious Soldier out the Maccabees And of the first book of them he saith Ac tanti omnino hic liber est ut boni illo non possent citra jacturam carere That it is verily of such worth that a good man cannot without loss be without it Which is consonant unto that of King James speaking of the same book Conf. Hamp Court pag. 61. viz. Who shewed the use of the Maccabees to be very good to make up the story of the persecution of the Jews c. And of the History of Bel and the Dragon Bullinger saith Viderint autem qui eam historiam pro fabula damnant quibus nitantur Authoribus Ego video Historiam refertissimam esse multiplici fructu eruditione Let them look to it saith he what Authors they rest upon who condemn it for a fable I observe it to be a History full fraught with fruitful instructions And he names what In a word his whole discourse on these books is worth reading And it is to be noted that this was with the allowance of the rest of the Ministers of Tigur where this book was printed Necessit Reform pag. 20. Basilic Doron But the authority of King James is by some Brethren objected against the Apocrypha viz. As for the Apocrypha books I omit them because I am no Papist and indeed some of them are not like the ditement of the Spirit of God Answ Thus say they the King But it seems time and reading had further ripened the Kings judgment in that point For afterward when he upon great occasion solemnly delivered his judgment Confer Hamp Court second day confer p. 61. è Cathedrâ in reference to the satisfaction of his whole Kingdom this was the result His Majesty in the end said He would take an even order between both Affirming that he would not wish all Canonical books to be read in the Church unless there were one to interpret nor any Apocrypha at all wherein there was * He explains himself presently in allowing the book of Maccabees wherein he acknowledgeth some errors any error But for the other which were clear and correspondent to the Scripture he would have them read for else said he why were they printed and therein shewed the use of the book of Maccabees very good to make up the story of the Persecutions of the Jews but not to teach a man to sacrifice for the dead or to kill himself Thus far the King whâ—ch if the Brethren knew they did not well to cover and if they knew it not and were not vers'd in the most authentical books and writings of this nature as that Conference is a special one they were not fit to deal in such an Argument So also in the same place of the same Conference pag. 61 62. the King opened and defended a passage in Ecclesiasticus one of the Apocryphal books objected against as unsound and closes all with this salt quippe to the opposers What trow ye makes these men so angry with Ecclesiasticus by my saul I think he was a Bishop c. You see with what judgment the Brethren have quoted the King against the Apocrypha and yet as a crowing argument they insist upon it Again Object 2 Hierom. Ep. ad Laetam Tom. 1. St. Hieron is also produced as a witness against these books viz. That he should advise a Lady say they caveat omnia Apocrypha that she should take heed of all the Apocrypha Answ There are several causes of mistaking and mis-representing of an Author as 1 That men rest on Quotations Causes of misunderstanding and mis-representing of an Author and read them not themselves 2 That they understand not the language and Idiom of the writer 3 That they weigh not his scope and drift 4 That they ponder not the context 5 That they compare not one place with another 6 That they consider not the circumstances time place c. 7 That they consult not others that may illustrate him Then for misrepresenting him 1 That they make no bones of it 2 That they conceit they shall not be seen by every eye 3 And that when they be they have a brow to bear it so what they say may serve the turn at present It so fares here For if the Brethren read the place they quote in Jerom it is sure they understood not what he meant by Apocrypha Erasmus therefore on the place shall teach them Inscribuntur Petro Paulo nonnulla ipsi Christo Erasm in Hierom â—p ad Laetam num 79. veluti epistola Jesu ad Abygarum regem They are saith he ascribed to Peter to Paul and some to Christ himself as the Epistle of Jesus unto Agborus Where you see that Jerome did not mean by the Apocrypha onely the Books joyned with the Old Testament but those also yea those especially that were affixed to the New Again They did not weigh Jerom's scope for it was onely to instruct a young Girl in reading in that place not to shew what the Church might do or did Fourthly They did not compare this passage with others where he expresseth himself ex professo As where he speaks of the Books which bear Solomons name but are not his used to be read
jurisdiction belonging to Soveraign Princes is expresly forbidden Ministers to meddle with further then they are presidented in the Homily of Obedience and in the rest of the Homilies and Articles of Religion And besides that the declaring of Law in general is proper to the Judges for to you saith our * Kings Speech at the Dissolution of the Parl. after his assents unto the Petition of Rights late Soveraign speaking to the Judges in Parliament only under me belongs the interpretation of Law But Thirdly should we grant that according to the punctilio's and formalities of Law they should not be established by that of the Land yet the Church hath its Law also that whatsoever is imposed by the Governors thereof for edification Note agreeable or not repugnant to the Scriptures especially if God and experience have set their seal thereunto as the premises have had and that custome and tract of time have given them prescription which the Apostle after all reasoning flies unto if such things should be excepted against by others 1 Cor. 11.16 yet doubtless very improperly by those 1 Cor. 9.1 2. whose seed of generation and milk of infancy and strong meat of riper age they have been in the Lord. Yea I add and who by their profession and subscripsion have been particularly obliged to them But oftentimes it cometh to pass that the watchmen themselves who were appointed for the Safeguarding of the Church Serm. before the Hâ— Com. Feb. 18. 1620. prove in this kind to be the smiters and wounders of her saith the Primate of Ireland And no marvel for veteres scrutans historias invenire non possum scidisse ecclesiam de domo Dei populos seduxisse praeter eos qui Sacerdotes à Deo positi fuerant prophetae id est speculatores Searching the antient Records Hier. in Hos 9.8 Tom. 6. I cannot find that any other have rent the Church and have seduced the people from the house of God but they who have been appointed Priests by God and Prophets thar is Watchmen saith St. Jerome I have done with the first Exception against the premises viz. their non-establishment in general Subsect 1. Articles not established COme we now to the particular proofs of their non-establishment with replies unto them And first 2. Partic. Except against the establishment of the premises the Doctrine or the Articles of Religion they are not say the Brethren established because neither doth the Act 13 Eliz. name them in particular nor so much as their number but only the title page nor is it known where the original is enrolled Answ Omitting what several others may have more pertinently answered in their replies to the Brethren none of which I have read my conceptions are First Necessity of Reform p. 1 2 That this reflects gross negligence upon the then Parliament if they laid that foundation weak upon which the whole fabrick of Religion in this Church was to be raised But Secondly Do the Brethren imagine that the Parliament intended to establish titulum sine re the title and leave the matter uncertain Surely not only that Parliament but all since The Princes also and Judges ever since have taken the Articles as now they are to be confirmed then K. Declarat bâ—fore the Articles 4 Car. 3.1 and to contain the true Doctrine of the Church of England who surely had good assurance that they did accord with the original Thirdly Again if all Acts of State be void whereof the originals are not extant although confirmed by Act of Parliament what the inference may be I leave to the Learned in the Laws to judge for my self I take it to be a suggestion of a very dangerous consequence This for the Articles Subsect II. Common-Prayer-Book NExt for the Liturgy or Common-Prayer-Book That they say is not established First because it is not the same that was established by the Parliament 1 Eliz. 2. And secondly because if it were yet it is not established by Law because that of 1 Eliz. 2. it self doth not appear to be established neither because it is not agreeable to the Act nor annexed to it nor the original to be found 1. Com. Prayer Book of Q. Eliz. To begin with the Book of Queen Elizabeth and then to come to that now in use Touching the former the Act of 1 Eliz. 2. touching uniformity of Common-Prayer and Administration of the Sacraments enjoyneth the use of that Book with the allowance of one alteration or addition of certain Lessons to be used every Sunday in the year Except And the form of the Letany altered and corrected and two sentences only added in the delivery of the Sacraments to the Communicants and none other or otherwise from the Common-Prayer Book confirmed by Parliament in the fifth and sixth years of Edw. 6. Now because the Book of Q. Elizabeth referreth to that and that the alterations mentioned in that of Q. Eliz. from that of Edw. 6. are not particularly named in the Act for conformity of Common-Prayer And because the original Book of Edw. 6. is lost and this of Q. Eliz. printed differs from that of Edw. 6. the Brethren infer that the Book of Q. Eliz. is not established or not evident that Answ 1 it is established by the Act. I might answer That these being niceties of Law and the alterations insisted on either in Q. Eliz. Book or in the present one from that Answ 2 not being many or much material And being generally Answ 3 received as established the matter being godly Answ 4 and presence of God in the comfort and edification of Answ 5 his people thereby evidently approving of it I might as I said answer viderint alii let men of skill in Law look to that point But seeing I take their objections from Law to be easily answerable go to let us try their strength The Parliament of the 1 Eliz. 2. Q. Eliz. Liturgy established did know that the former Book of 5 6 Edw. 6. was abolished by an Act 1 Mar. 2. and mention it in the Act. And that the Original was taken off the Parliament Roll and so lost They did not think it necessary notwithstanding this either to name particularly the alterations made or to annex the Book unto their Act. Now the Q. and Parl. did judge that they had done enough to establish the Book the Brethren affirm not Wherein if they were right in their matter yet not in their modesty But they are amiss there also For the Parl. knowing the Book of Edw. 6. to have been in all Churches and in every mans hand and themselves allowing not the original which was lost but the printed ones with the alterations they mention it was most easie for any man to find by comparing the Books printed by this Act with those of Edw. 6. which were the alterations the Parl. having named where they were and concerning what But because by this it appears according
But all this so as that no Article of the Confession no point of Doctrine no part of Worship is altered And yet the Brethren have raised such a hue and cry as if the later Bishops yea and Princes not excepting Queen Elizabeth had a design to corrupt the Articles to poison the Worship to impose unestablished things upon the conscience and liberty of the Subject and to punish men for disobedience thereunto As if all Religion were pessundated and Omnia in pejus ruere retro subâ—apsa referri All goes to ruine Thames to Tyber flows Th' Assembly to a Convocation grows As if as Pauls by the Brethrens fautors so the whole Church were like to be an Augaean Stable Well spake Tertullian of their fathers Prescript adv Heres non longè ab initio Scripturas obtendunt hac suâ audacia statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt They pretend Scripture saith he and by this their confidence they presently move some In disputation they trouble those that are strong they take the weak and send away the middle sort with doubting I conclude that notwithstanding the exceptions of the Brethren the Common-prayer-book as well as the Articles Act for uniformity of Com. prayer is established by Act of Parliament And that therefore If any manner of Parson Vicar or other whatsoever Minister shall preach declare or speak any thing in the derogation or depraving of the said faid Book or any thing therein contained or any part thereof and shall be thereof lawfully convicted shall forfeit c. I have done with the second Head of Objections viz. The establishing of the Liturgy and Worship Subsect 3. Discipline established Object I Come to that against the third the Discipline which they say is not established neither The discipline not establish'd They instance in the Episcopal Courts and Canons the first whereof is Jurisdiction Now the Bishops are of age Answ let them speak for themselves One of them Arch-bishop Whitgift against T. Cartwright Bishops Courts Lord Cant. speech at the censure of Dr. Bastwick c. in the Preface and the greatest in his time doth acknowledge That they exercise their jurisdiction in their Courts by vertue of the Laws and Commissions Royal onely The next in the same rank goes farther and upon occasion of such calumny makes it his suit unto the King and I do humbly in the Churches name desire your Majesty that it may be resolved by all the reverend Judges of England and then published by your Majesty that our keeping Courts and issuing Process in our own names and the like exceptions * Namely by T. Cartwright and others formerly taken and now renewed are not against the Laws of this Realm as 't is most certain they are not Thus far he What can indifferent men desire more then an appeal to all the legal Interpreters the Judges of that Law which they are said to violate and to the supreme Judge and spring-head thereof the King This for their Courts The Canons of the Church K. James As for the Canons Because the King-craft of that Prince which did confirm them as himself calls it is herein question'd as if he understood not what did touch his own prerogative and the Laws for he by his Authority under the Broad Seal confirmed those Canons I shall not take upon me the vindicatâ—on of so great a Person seeing he hath a Grandson and Successor our present Soveraign to do it for him at whose feet and the Laws I shall let that lie the rather because that point is like very shortly to be determined by publick authority So much for Discipline Subsect 4. Of Government Episcopal THe last is Government Episcopal namely and here 25 Edw. 3. Ann. 1350. Necessity of Reform p. 40. illis adhaeret aqua Themselves acknowledge and cite the Act saying That whereas the holy Church of England was FOVNDED in the estate of PRELACY within the said Realm of England by the said Grandfather Edw. 1. and his Progenitors and the Earls and other Nobles of his said Realm and their Ancestors to inform them and the people in the Law of God c. This then is granted to be according to the constitutions of this Nation Legal which is moreover known to all by this That all Acts of Parliament since that foundation have given the precedency of Baronship unto the Bishops the form usually being The Kings Majesty with the assent of the Lords Spiritual and Temporal Object doth enact c. Nay but though Episcopacy was established by Law 17 Car. cap. 1. Office of Episcopacy ceased yet it is not so now For the Act of 17 Car. 1.11 repeating the clause of the Act of 1 Eliz. 1. which instals the Queen and her Successors with power of Ecclesiastical jurisdiction the onely ground of the Bishops authority and jurisdiction Reasons for necessity of Reform p. 51 52 53. and repealing that clause did besides the taking away their Votes in Parliament take also away their power authority and jurisdiction and so the very office it self of Episcopacy whereupon the Ordinance of Lords and Commons makes all their grants void since 17 Car. 1. because then their Office expired Answ 1 For answer first in general That it was neither in the purpose nor to speak as the thing is in the power with due observance be it uttered of either Parliament or Prince to take away the powers which are essential and unseparable from the Crown and Office of a King which we see of right to have belonged and with praise to have been executed not onely in the Scripture both by Jewish and Heathenish Princes as by Nebuchadnezzar by Cyrus Dan. 3.29 Ezr. 6. Jon. 2. by Darius by the King of Ninive c. as well as by David Jehosophat Hezekiah and Josiah but also in the primitive Church by Constantine and Answ 2 others after him Besides we may not conceive the Parliament intended to countervene an express Article of the Confession of this Church Artic. 37. of the Civil Magistrate which having named the Queens Majesty saith Unto whom the chief government of all estates of this Realm whether they be Ecclesiastical or Civil in all causes doth appertain That prerogative which we see to have been given always to all godly Princes in holy Scripture by God himself And in particular that it was not the Answ 3 purpose of the King or the two Houses as then they were to take away the office and ordinary jurisdiction of Episcopacy appears evidently in that the King he asserts it to be a main cause of the war Ei kâ—â— Basilic Med. 9. and of his own calamity for that he would not consent thereunto How oft saith the King was the business of the Bishops injoying their antient places Bishops Votes in Parliam and undoubted privileges in the
House of Peers carried for them by far the major part of Lords Yet after five repulses contrary to all order and custom it was by tumultuary instigation obtruded again and by a few carried when most of the Peers were forced to absent themselves In like manner was the Bill against root and branch brought on by tumultuary clamours and schismatical terrors Bill against Episcopacy which could never pass till both Houses were sufficiently thinned and over-awed To which partiality while in all reason justice and religion my conscience forbids me by consenting to make up their Votes to Acts of Parliament I must now be urged with an Army and constrained either to hazard my own A cause of the War defence of Episcopacy and my Kingdoms ruine by my defence or prostrate my conscience to the blind obedience of those men whose zealous superstition thinks or pretends they cannot do God and the Church a greater service than utterly to destroy that Primitive Apostolical and antiently Vniversal government of the Church by Bishops And the King hath the like complaint * Kings declaration to all his loving subjects Aug. 12. 1642. p. 8. print Cambr. else-where So that we see what was the mind and affection the scope and intent of the King and the two Houses as then when that Act passed touching Episcopacy Whence it will follow that as they had no intention nor ever consented to the Bill for it to destroy the office so neither did the Commons think that it was so by that Act of taking away their votes or by recalling of the former clause of 1 Eliz. 1. touching Ecclesiastical Jurisdiction for then they would not have prepared another Act for it which never passed the Houses whilst full nor the Kings assent afterward and so is no Law It remaineth therefore that the intention of the Parliament in the repealing of that clause was onely in reference unto the High-commission Court or other excentrical from the legal jurisdiction of Bishops and raised onely by the Kings prerogative yet of use whilst established but removed not for its unprofitableness as to prevent some greater inconvenience It was their jurisdiction in those cases and upon such special commission from the King that there ceased not their ordinary legal and per se Episcopal power of government in this Church * By Act of this present Parliament for restoring Episcopal jurisdiction As hath been of late more authentically evidenced Answ 4 even before this was printed As for the Ordinance that especially at that time as it could at no time cannot countervene a setled Law Neither have the Houses power to declare any thing against Law as we heard above Lord Cant. speech ubi suprà For close therefore I repeat that suit of his and do humbly in the Churches name desire of his Majesty that it may be resolved not onely by all the Reverend Judges of England A supplication to his Majesty and the two Houses of Parliament but by his Majejesty and both Houses of Parliament and then published by them that the Doctrine and Articles of Religion the Liturgy and Worship the Discipline and Government are not against or besides the Laws of this Realm That so the Church-Governors may go on cheerfully in their duty and the peoples minds be quieted by this assurance that neither the Laws nor their Liberties are infringed as Subjects thereby SECT VII Of the Obligation of the League and Covenant AGain it is objected that there is an engagement for the Reformation of the Doctrine Worship Assemblies Discipline and Government in the solemn League and Covenant therefore they are not to be adhered unto Subsect 1. That the Covenant obligeth not OMitting the elaborate and excellent pains of the University of Oxford in this argument Reasons of the University of Oxford concerning the Covenant 1647. Duplies of the professors of Aberdeen to the Brethr. concerning the Covenant 1638. Dr. Lesly Bish of Down in his Visitation speech Lond. 1638. 1. Argument Because it is opposite to after other Oaths c. Gal. 3.14 18. as also that of the Professors of Aberdeen in Scotland And of the Bishop of Down in Ireland the testimony of the three Kingdoms against it I shall propound only four Arguments to evince first the nullity of its obligation and then from thence collect what it binds yet unto The Arguments touching the former are First from the nature and order of this Oath The second from the power imposing of it The third from the matter of the oath it self The last from the scope and end of its framing and imposing First from the nature and order of this Oath When there are two oaths touching the same things and they contradictory one to another if the former be lawful and obliging the latter cannot be so too but void and null ipso facto Hence it is that our Apostle proveth the invalidity of the Ceremonial Law and Covenant being different from and in some sort opposite to the Covenant of Grace because it was made four hundred years after and so could not make the other void So this Oath and Covenant whereof we now speak being contradictory as shall be seen and is evident of it self to former lawful Oaths and Engagements confirmed by the Laws of the Kingdome as the Oath of Allegiance Supremacy Canonical Obedience Subscriptions to the three Articles and Protestations cannot make those former of none effect and is therefore void being taken as it was unlawful to take it unless the Obligation of the former Oaths and Engagements had been by the same or superiour power relaxed As was done by Hermannus Archbishop of Cullen to his subjects Sleid. Com. l. 18 Ad Ann. 1547. when he was no longer able to protect them Which was not our case Our former Oaths and Engagements were agreeable to Law and Equity both in their matter and authority injoyning them This contradictory to them and by an inferiour power yea by such a power as had not authority to do it which brings me to the second Argument 2. Arg. Because it was in posed by unsufficient power in opposition to the lawful authority namely taken from the power or rather the impotency of the imposers as to this act It is proved above that in the Government the King is Supreme by the Laws But if he were but equal yet in a coordinate power if when one desires to do his duty and is well able thereunto the other shall exclude him and act in opposition not only to him but also to the Laws established by all and impose upon the Subjects who are not obliged but as it proceeds from all to submit and to accept of such impositions if voluntarily is a threefold iniquity and injustice First Unto the person excluded against his will and right Secondly Against the liberty of the Subject who is not liable to injunctions proceeding from some but all Thirdly Against the priviledge
of that body and government which is that every member and state of it is to act together with the rest For the person now excluded may perhaps afterward by power or policy get the power to him and then exercise that arbitrary power on the other and the people without the tother Now apply this If the two Houses supposing them to be such have power to impose Oaths under penalties upon the people then hath the King and Lords without the Commons and the King and Commons without the Lords By which it appeareth that voluntary taking of such an Oath doth betray the Prerogative of the King the priviledge of Parliam and the liberty of the people Seeing two powers if coordinate cannot countervene what is done and established for Law by all much less where one is Supreme to the other two So that the former Oaths and Protestations engaging for the maintenance of the Kings Prerogative the priviledges of Parliam and the liberties of the Subject makes this Oath and Covenant come clearly within the Verge of Perjury so far as I can understand as well as Treachery to all the three premised interests Yea and is expresly against the great Charter which provides 9 H. 3. Magna Charta Jud. Jenk Vindic. pag. 6. Aquin. 2.2 Q. 104. Art 6. ad tertium that no Act of Parliament binds the Subjects of this Land without the assent of the King either for person lands goods or fame To conclude this argument from the power imposing it Principes si non habent justum Principatum sed usurpatum vel si injusta praecipiant non tenentur eis subdita obedire nisi fortè per accidens propter vitandum scandalum vel periculum Governours if they have not a lawful power but an usurped one or if they command unrighteous things the people are not bound unto obedience unless perhaps by accident for the avoiding of scandal or of danger saith Aquinas The former part of which cases hath been evidenced here the latter shall be proved in the next Thirdly 3. Arg. Prouâ— the matter of the Covenant 1. Doubtful From the matter of this Oath and Covenant And first the doubtfulness of it not to insist upon that clause of swearing to preserve the Religion of the Church of Scotland in Doctrine Worship Discipline and Government whereas very few do understand what these are in Scotland and so swear to they know not what For it may be there are errors in their Doctrine Superstition in their Worship defect or tyranny in their Government for ought many know which if so they sweâ—l here to preserve them so it be against the common enemy The same might be said for the priviledge of the Parliam both theirs and ours and liberties of the Kingdoms Secondly the equivocation of it For this I shall insist only on that clause in the same first Article According to the Word of God and example of the best Reformed Churches For it intends either that Scotlands Reform is according to the Word of God and the example of the best Reformed Churches or is it self such an example But Englands not 2. Equivocation Now to colour this it equivocally put in that clause as representing that they meant only according to the Word of God For proof of this When the Covenant was first published and began to be pressed my self having with many others doubt that the intention was to oblige us to the Discipline and Government of Scotland I addressed my self to two persons most eminent in their several relations Mr. Th. G. Mr. Al. Henders and as I thought best able to resolve me The former acknowledged that his own scruples were the same with mine but that he had given himself up unto the Protestant Religion and thereupon had taken it The other told me that they did not particularly engage unto any Discipline or Government but according to the Word of God as it was in the Covenant with this gilding the pill went down But soon after the Scotish Government c. was pressed by vertue of the Covenant which made me then or since reflect on that of the Apostle whatsoever is not of faith Rom. 14. ult that is of a mans own perswasion some way is sin According to that of one of the Rabbins Although thou hast six hundred advisers Apud Drusium in Proverb Rabb yet neglect not the counsel of thine own soul And that of our late Soveraign to His Majesty that now is Never saith he repose so much upon any mans single counsel Icon Basilic M. dit 27. fidelity and discretion in managing affairs of the first magnitude that is matters of Religion and Justice as to create in your self or others a diffidence of your own judgment which is likely to be alwaies more constant and impartial to the interest of Your Crown and Kingdoms than any mans And a grave Divine Dr. Sibbs Souls Conflâ—ct cap. 17. pag. edit 1. 366. and good Casuist of our own hath in giving direction for light in difficult cases this expression Where we have cause to think that we have used better means in the search of grounds and are more free from partial affections than others there we may use our own advice more safely otherwise what we do by consent from others is more secure c. Not amiss therefore did he complain that Sym. Grynaeus Ep. ded ante novum orbem Basil 1555. plerique mortales animi sui naturam ingenium parvipendentes c. est enim sapientis solius Spiritum Dei in se invenisse Most men are ignorant of and do undervalue their own endowments and judgments because it is the part only of a wise man to find the mind of the Spirit of God which is in him and what he prompts us to 3. Injuriousness to the Church of England A third evil in the matter of the Covenant is its injuriousness unto the Church of England and that in three respects First in regard of its honour It being not only the Mistress Kingdom to that of Scotland this being a feudatory of it and the Kings of England having a just title thereunto as amongst others Nic. Nich. Bodrugan alias Adams of the King of Engl. title to the Crown of Scotland Lond. 1546. Though denyed by Will. Barclay Contr. Monarcbomach Bodrugan proves unto Edward the sixt But also is the elder sister and perhaps in some sort a mother to it in Christ As having been in the Faith before it And not only receiving it first but sealing it with ten bloods of its Martyrs to one in Scotland so far as I have learned But now as it seems being old must step as the younger sister or daughter shall please to lead it Secondly it eminently injureth the Ch. of England in respect of truth of Doctrine Worship Government and Discipline insinuating plainly that it is rotten in the head and foundation of Doctrine in the heart and life
of Worship in the nerves and sinews of Discipline and in the bones and strength of Government which no true Son of the Church of England can without indignation reflect on Thirdly it striketh at the very beeing and safety of it For first this will both nourish and breed Papists and Separatists when they shall consider that by this Oath we have acknowledged that there is no one part Isa 1. wholly sound in this Church but that from the crown of the head to the sole of the foot there are wounds sores and putrifying corruptions And being the expressions are indefinite they cannot tell what in any part is sound nor know what to cleave unto and so are prepared for apostacy from it 4. Schismaticall illegal oppressive to to the Government of the Church or confirmed therein 4. This Covenant sweareth a Schisme and is an unjust Oath as it is injurious and oppressive to the Government of this Church and the express Law whereby it is established to wit Episcopacy not to insist on the ranking of it with Popery and Superstition The Church of England is founded in Prelacy saith the Luws Of which before And the King in his Oath swears to defend the Rights of this Church Yea this order is by the Laws in force before 17 Car. 11. the very next the King himself in Parliam for so the style runneth the Lords Spiritual and Temporall The right of Episcopacy out of Scripture Antiquity and the late Reformers hath been shewed before and out of the Law of England also Now to swear against a main point of the Law of the Land wherein we have the suffrage of the whole Church and against that order of men both under which Bishops as Cranmer and others special instruments of the Reformation and by influence whereof we first received the Gospel and several whereof sealed it in opposition to Popery and Superstition with their blood Five Bishops being burned viz. Cranmer Arch-Bishop of Cant. Ridley Bishop of London Hooper and Latimer Bishops of Gloucester and Wortester and Ferrar Bishop of St. Davids is such a piece of unchristianity injustice and ingratitude yea and perjury also in those that have subscribed the three Articles and taken the Oath of Canonical obedience that I should wish mine eyes a fountain of tears to bewail it and my quill the pen of a more ready Writer to describe it Pudet haec opprobria nobis c. What shame is it that this should spoken be And nothing to be said to th' contray 5. It is of most dangerous insinuation 5. Of most dangerous insinuation against the dignity person and authority of the King in respect of the Kings Authority Dignity and Person First To his Dignity in putting him after the Parliaments and Kingdoms and yet put the Parliaments before the Kingdoms as if he were inferiour unto both whereas by our Oath of Supremacy we do acknowledge him to be over all persons within these his Realms and Dominions Supreme Governour And have in that and in the Oath of Allegiance and in the Protestation sworn and engaged to maintain his honour and priviledges Secondly It insinuates most imminent danger unto the Kings Person and Authority whilest it engageth to preserve and defend the Kings Majesties Person and Authority in the preservation and defence of the true Religion and Liberties of the Kingdoms Openly implying that both the one and the other may be deserted in case he do not or seems to some not to defend true Religion and the Liberties Thirdly And for his Authority we swear obedience thereunto in the former Oaths indefinitely without such limitations as these are whence these appears to be no less then a treasonable limitation 6. It swears to betray and oppress contrary to Law 6. Is oppressive of the K. faithful subjects and true members of the Church 7. It bettaies the Liberty of the Subject in setting up an Arbitrary power against Law the Kings faithful Subjects and the true sons of the Church because they would keep faith with the one and unity with the other Artic. 4. under the names of Malignants and Hinderers of Reformation 7. It owneth the Houses of Parliament in opposition to the King to be the Supreme Judicatories and acknowledgeth a power in them of punishment to life and estate which is a betraying the Subjects Liberty as also that they may punish as they judge convenient or a Committee from them What is this but to pluck up Magna Charta by the roots which gives this priviledge that no free-born English man shall be punishable in life liberty or estate but by a Jury of his equals c. So that this is an erecting of an Arbitrary Government and destructive to the Fundamental Laws of the Land The same error is committed in the fift Article against those that should any way oppose this kind of union between the two Nations 8. In the sixt and last Article 8. Obliges to a blind a betting of all attempts in the pursuance of it 9. Engages against Repentance it obliges to defend all those that enter into this Covenant in the pursuance thereof which what it infers cannot be foreseen nor how far that clause may be extended 9. It engageth against Repentance which in an Oath of that nature and newness ought not to have been done but that juvat impiis as well as miseris socios habuisse It pleaseth them that have the plague to see That others as themselves infected bee 10. 10. Hypocritical blasphemous towards God scandalous and dangerous to other Churches and Nations Prov. 24. Eccles 10. Matth. 22. Prov. 13. 1 Pet. 2. Lastly In the Epilogue and close of it It is Horridly Hypocritical Blasphemous towards God Scandalous and Dangerous to other Churches and Nations First It is Horridly Hypocritical in acknowledging that we profess before God and the world our unfeigned desire to be humbled for our sins and the sins of these Kingdoms against God and Christ his Son c. And yet at the same time swear to dishonour both and transgress the Gospel which commands obedience of Subjects to their Princes especially in doubtful cases the King holding forth not force but law as well as they and as I am perswaded with better evidence Ezek. 20.27 Secondly It is most blasphemous and a high temptation of Almighty God to pray most humbly unto him to strengthen us by his holy Spirit to live and dye in opposition to the just Laws of the Land in sedition against our natural Prince in schism against the Church and in oppression and violence against our innocent brethren Thirdly It is Scandalous to other Nations and Churches whereby through us the name of God as called upon and professed by the Reformed was blasphemed even among the very Turks Ezek. 36.20 yea our Nation the members of it in peril wheresoever they came as Merchants and Travellers know Lastly Dangerous unto the same Churches First
under the degree and calling of a Bishop or Dean of a Cathedral or Collegiat Church and they upon the Kings days and Festival days do take occasion by the expounding of any Text of Scripture whatsoever to fall into any set discourse or common place otherwise than by opening the coherence and division of his Text which shall not be comprehended and warranted in essence substance effect and natural inference within some one of the Articles of Religion set forth 1562. or in some of the Homilies Note set forth by authority in the Church of England not onely for a help for the non-preaching but withal for a pattern and boundary as it were for the preaching Ministers And for their further instruction for the performance hereof that they forthwith read over and peruse diligently the said Book of Articles and the two books of Homilies This I say had they observed the sound godly and comfortable doctrine therein contained might perhaps have so endeared them as not to be traduced by them so reproachfully that I say not their peoples edification the Kingdoms quiet and their own peace might have been more then now it is or like to be As to particulars the instances they give are few in number but two and weak in strength to bear up so heavy a charge as false doctrine The first is out of the Homily of the time and place of prayer part 1. Particular exception against the Homilies 2. 't is said that therefore plurality of wives was by special prerogative suffered to the Fathers of the old Testament because every one hoped and prayed that the blessed seed that should break the Serpents head might come of his stock The Brethren except As if every one did not know out of what Tribe Christ was to issue I answer No for these words may refer unto the Fathers more antient before any distinction of Tribes were Secondly After the distinction of Tribes it was long before this truth was made known and not till the latter Prophets if even by them understood of the people The next place is out of the Homil. of Alms-deeds part 2. pag. 160. The same lesson doth the Holy Ghost teach us in sundry places of Scripture saying Mercifulness and alms-giving purgeth from all sins and delivereth from death and suffereth not the soul to come into darkness The wise Preacher the son of Sirach confirmeth the same when he saith That as water quencheth burning fire even so mercy and alms resisteth and reconcileth sins Two particular places excepted against Against this passage they have three Exceptions 1. Against the expression reconcileth sins excellent sense say they Well we shall see how good theirs will be anon 2. Against the matter 3. Against the proof of it first for the matter they say that a charitable construction of them may be wyar-drawn implying they are not simply justifiable But why did not the Brethren retain so much ingenuity I say not honesty as to give the Homilies own explication of them which in that very page and the next saith But ye shall understand How good works do away sins dearly beloved that neither those places of Scripture before alledged neither the doctrine of the blessed Martyr Cyprian neither any other godly and learned man when they in extolling the dignity profit fruit and effect of vertuous and liberal alms do say that it washeth away sins and bringeth us to the favour of God do mean that our works and charitable deeds is the original cause of our acceptation before God or that for the dignity or worthiness thereof our sins may be washed away and we purged and cleansed of all the spots of our iniquity for that were indeed to deface Christ Note and to defraud him of his glory But they mean this and this is the understanding of those and such like sayings That God of his mercy and special favour towards them whom he hath appointed to everlasting salvation hath so offered his grace especially and they have so received it fruitfully that although by reason of their sinful living outwardly they seemed before to have been the children of wrath and perdition yet now the Spirit of God mightily working in them unto obedience unto Gods will and commandments they declare by their outward deeds and life in the shewing of mercy and charity which cannot come but of the spirit of God and his especial grace that they are the undoubted children of God appointed to everlasting life And a little after The meaning then of these sayings in the Scriptures and other holy Writings How to understand the Script and Fathers concerning good works Alms-deeds do wash away our sins and mercy to the poor doth blot out our offences is That we doing these things according to Gods will and our duty have our sins indeed washed away and our offences blotted out not for the worthiness of them but by the grace of God Note which worketh all in all And that for the promise that God hath made to them that are obedient to his commandement that he which is the truth might be justified in performing the truth due to his promise Alms-deeds do wash away our sins because God doth vouchsafe then to repute us as clean and pure when we do them for his sake and not because they deserve or merit our purging Note or for that they have any such strength or merit in themselves In which words a double account is given of those expressions in Scripture which seem to attribute justification and salvation unto good works First Because they declare a man to be the child of God and to be endued with his Spirit and so do evidence that his sins are pardoned Secondly Because God hath unto believers promised a reward unto his own graces and especially that of Love and that which is prima charitatis deificantis filia eleemosyna as Theophylact calls it the eldest daughter of divine Charity Almes-giving Then which what could be spoken more Orthodox or more comfortable I know not But secondly Lest they should say these Answers are invented to salve Apocryphal and other human expressions they are to remember that the same doctrine for substance is delivered by our Saviour Christ and his Apostles Matth. 5.7 Chap. 6.14 As where he saith Blessed are the merciful for they shall obtain mercy Again If ye forgive your Heavenly Father will forgive you which proceeds upon the same ground Luke 11.41 Also Give almes of such things as yee have and behold all things are clean unto you Calvan Harm Which Calvin expounds in this sense And in the next Chapt. Sell that ye have and give Almes Provide your selves bags which wax not old Luke 12.33 A treasure in the Heavens that faileth not c. And that expression Love covers a multitude of sins is used by the Apostle Peter 1 Pet. 4.8 Gal. 5.6 as well as James to the same effect And the
as few as may be and that we leave mens judgments free in many things by reason that the obscurity in a number of them is exceeding great I have done with the first general head the Doctrine and Articles wherein as being the foundation the more time hath been expended CHAP. IV. Of Worship and of the Directory there of the Liturgy SECT I. Of Worship THE next is Worship 2. VVorship 1. In it self wherein the thing especially to be observed is Purity as in Doctrine Truth Now the purity of worship I take it Purity of it wherein consisting is defin'd by the matter whereof it is composed the object whereunto and medium or mean by which it is directed if these be right the Worship it self is pure For the evidencing that ours is such consider we it first in it self and then in the Appendixes of it the Ceremonies 1. In it self That of the Church of England such and so our Worship in the Church of England is directed onely to the onely true God in the Unity of Essence and Trinity of Persons the Maker and Governor of all things And the Worship which we tender unto him is for matter according to his will as shall be proved Lastly it is by the onely and alone medium and mediation of God manifested in the flesh the Man Christ Jesus but of the Creatures whether the blessed Virgin although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Mother of God or Saint or Angel we joyn none with him as is to be seen in the frequent closure of our prayers in the publick Liturgy The second Collect in the Letany Through our ONELY Mediator and Advocate Jesus Christ our Lord. Which is also proved negatively because there is in the Liturgy no prayer neither directly nor indirectly to any but God himself nor by any other but Jesus Christ 2. In the Ceremonies which destroy not the substance of worship 2. In respect of Ceremonies which are annexed to it Now Ceremonies being but the appendixes and circumstances of Worship either as ornaments or advantages to it unless they be such as at least imply either another object or person to be worshipped than God or another Mediator than Christ and so a contradiction to the worship whereon they hang How should they destroy the purity of worship Perturb and trouble it they may by their multitude or unusefulness but vitiate it they cannot Now all our Ceremonies are so few in number and so explained eâ—ther by Doctrine or Canon or other publick writings for their * Dr. Burgess of the three innocent Ceremonies See the form of private Baptism and Can. 30. with the Rubricks Mr. Ph. N. innocency and use that they seem not capable of the former evills though they had been all urged But for the matter of our worship the most weighty men of the other ways do not much except against it I am sure I have heard one of the best of them acknowledge lately That there was nothing in the Common-prayer-book for the matter of it against the word of God Now all separation is a division all division tends to dissipation But to commit this against a Church whose worship is for the matter sound and the Ceremonies not opposite thereunto because some of them have been abused formerly to superstition savours of worse then their weakness 1 Cor. 10.25 28. who refused the meat though in the shambles because it had been once consecrated unto an Idol But rather take we his advice misericorditer igitur corripiat homo quod potest Aug. contr epist Parmen lib. 3. cap. 2. quod autem non potest patienter ferat cum dilectione gemat atque lugeat donec ille desuper emendet corrigat aut usque ad messem differat erradicare zizania paleam ventilare Let a man therefore gently amend what he may and and what he cannot let him bear with patience and lament with love until God from above do reform it or correct it or defer until the harvest the rooting out of the tares and the winnowing of the chaff But in particular the Ceremonies are but four especially Bowing at the naming Jesus The Cross in Bapt. Keeling at the Communion And the Surpliss in reading Service Omitting what hath been satisfactorily discoursed on these by others as [a] Conser Hampt Court King James [b] Can. 30. The Canons of 1603. Can. 30. [c] Eccles Polit. Mr. Hooker [d] The three Innocent ceremonies Hieron in Isa 45.23 Mr. Burgess and divers more I shall for the first recite the Judgment of Antiquity represented by St. Jerome on those words of Isaiah By my self have I sworn that every knee shall bow to me c. Hoc jurat quòd Idolis derelictis omne genu ei flectat coelestium terrestrium infernorum omnis per illum juret lingua mortalium In quo perspicuè significatur populus Christianus Moris est enim ecclesiastici Christo Genu flectere Bowing at the name of Jesus Quod Judaei mentis superbiam demonstrantes omnino non faciunt This he swears That forsaking Idols every knee should bow to him of things in Heaven in the Earth and under the Earth and every tongue of mortal men swear by him in which is clearly signified the Christian people for it is the custome of the Church to BOW the KNEE to Christ Which the Jews declaring the pride of their hearts will by no means do Wherein Explained we may note two causes of refusing to bow at the naming of the Lord Jesus First Jewish unbelief and secondly The like haughtiness and pride of spirit To which we may add in respect of some I hope a needless fear of superstition Touching the next the Cross in Baptisme Although I cannot hope to satisfie those whom the Canon of the Church hath not satisfied Against which Canon Cross in Bapt. Can. 30. the late Authors of the Treatise of the necessity of Reformation have this Exception that it hath not with its reasons Pag. 60. Ed. 2. added either Scripture or Fathers Whereas it mentions both though naming none By this reason they may decline all the Articles yea and most Confessions in Europe which generally omit both as being too paedantical for a confession or the Canons of a Church Wherein also their iniquity as well as unskilfulness appeareth Who say of the Rubrick explaining the use of the ceremony of kneeling at the communion Pag. of the inserted sheet the third that the Compilers had solidly and excellently declared in what sense they intended kneeling at the Communion omitted in the Book of Q. Eliz. and yet that hath neither Scripture nor Father alledged But this pleased because it ministred quarrel against the present Common-prayer-book I might refer for more ample satisfaction to the exact diligence in this point also of that hyperaspistes of our Church in these matters Mr. Hooker Eccles Polit. li. 5. §
65. But give me leave to close with the testimony for the practice of it and the reason of that practice out of Austine not only the Vulgar one that we should not be ashamed of Christ crucified but one somewhat deeper Ecce venturi estis ad fontem sanctum diluemini baptismo Aegyptiis insequentibus Israelitas Serm. de Temp. 119. cap. 8. similia erant vestra peccata persequentibus sed usque ad mare rubrum Quid est usque ad mare rubrum Usque ad fontem Christi cruce sanguine consecratum lanceâ perforatum est latus Christi manavit pretium nostrum Ideo SIGNO Christi signatur Baptismus id est aqua ubi tangimini quasi in mare rubrum transitis Behold you are coming unto the holy fountain ye shall be washed in Baptisme Your sins that follow you are like the Aegyptians that pursued the Israelites but how far but unto the Red Sea What is it unto the Red Sea As far as the Font consecrated with the CROSSE and blood of Christ Christs side was pierced with a spear and our redemption flowed out Why the Cross in Bapt. Therefore Baptisme that is water where you are dipped or sprinkled and as it were pass into the Red Sea is signed with the sign of Christ Thus far he wherein he signifieth both the use of it by the Antient Church in Baptiâ—me And also the reason that it might represent by what suffering and means the remission of our siâ—s by the blood of Christ applyed in Baptisme was obtained and brought unâ—o effect I conclude this with Bucers judgment of this ceremony as enjoined in our Liturgy Signum hoc non tam In Script Angl. in Censur Liturg Angl. c. 12 de Sign Crucis in fronte Baptizand quòd est usus in Ecclesia Antiquissimi quà m quòd est admodum simplex praesentis admonitionis Crucis Christi adhiberi nec indecens nec inutile existimo si adhibeatur modò purè intellectum religiosè excipiatur nullâ nec superstitione adjunctâ nec elementi servitute aut vulgari consuetudine This sign of the Cross in Bapt. for of that he is passing his censure not so much because it is of most antient use in the Church as because it is simple and of present admonition of the Cross of Christ I think it neither undecent nor unprofitable to be used Provided it be rightly understood and piously received without superstition or servitude to the very sign or of common custome Thus far he The third is kneeling at the Communion A ceremony which some most of all others scruple Kneeling at the Commun Matth. 23. and yet the Brethren now mentioned who strain at every gnat swallow this camel very smoothly For they say the Rubrick named above hath solidly and excellently declared it We will not refuse nec ab hoste doceri Phil 1. to hear truth though preached of strife and envy as the Apostle speaks the rather because it may also oyl some other minds exulcerated likewise The Rubrick is this The Rubrick about kneeling at the Lords Supper Whereas it is ordained in the Book of Com. prayer in the Administration of the Lords Supper that the Communicants kneeling should receive the holy Communion which thing being well meant for a signification of the humble and grateful acknowledgment of the benefits of Christ given unto the worthy receiver and to avoid the profanation and disorder which about the holy Communion might else ensue lest yet the same kneeling might be thought or taken otherwise we do declare that it is not meant thereby that any adoration is done or ought to be done either unto the Sacramental bread and wine there bodily received nor unto any real and essential presence there being of Christs natural flesh and blood for as concerning the Sacramental bread and wine they remain still in their very natural substances and therefore may not be adored for that were idolatry to be abhorred of all faithfull Christians And as concerning the natural body and blood of our Saviour Christ they are in Heaven and not here for it is contrary to the truth of Christs natural body to be in moe places then one at one time This is the Rubrick the doctrine whereof being definitively prescribed in the twenty eighth Article of Religion Artic. 28. and diffusely for popular audience handled in the Homily of the worthy receiving of the Sacrament Hom. of the Sacram. Tom. 2. might without any great peril be omitted especially as it seems not being confirmed by Parl. as being sent when the Book was printed off as we have noted elsewhere But as to the matter of that Rubrick seeing neither Scripture nor Father is alledged nor a third part so much spoken for satisfaction as in the Canon for explic of the Cross in Baptism why may not this as well as that satisfie The heads of which arguments for the Cross in that Canon being these Reasons for the Cross in Bapt. out of the Canon Note 1. The Apostles so far honoured the name of the Cross that under it they comprehend Christ and all his benefits 2. It began to be in use and reverend estimation in the Primitive Ch. even in the Baptism of their children and otherwise The opposition to which would have been a note of an enemy of Christ 3. That though abused in Popery yet being purged from the superstitious opinions had of it there and being of use as a token that we should not be ashamed of Christ crucified and as press-money to engage us to fight under his banner against our spiritual enemies it was approved both in Ed. 6. time by the Martyrs and other Confessors and by Bucer in his censure of the Liturgy and by the Confessions of the Reformed Churches It being cautioned 1. Cautions That it is no part of the substance of Baptism 2. That the child is both baptized and received into the Congregation before the signing with the Cross 3. Because it is in it self indifferent but being injoyned by authority ought not by private men to be neglected which arguments seem as full for this as did the former for the kneeling But for kneeling at the Sacram. we have also as in the * See Goulart Annot. in Cypr. lib. ad Demetr ca. 19. in Epist 56. cap. 7. Hooker pol. l. 5. § 58. former the suffrage of Reformed Churches in allowance and in some cases in practice also The French Churches in their late Apology written by Monsieur Joh. Daille say Thanks be to God we are not so ill taught as to scruple the * Apolog. of the French Churches translated by my learned friend Mr. Th. Smith Printed Camòr 1653. chap. 12. receiving the Sacrament on our knees Our Brethren of England never receive it otherwise and when we receive it with them we do very readily conform our selves to their order Thus they and this for that ceremony The last is
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
likeness-sake So are these also called Scripture and holy Scripture yea and sometimes Canonical some of them De doctr Christ lib. 2. cap. 8. by St. Austin But so that aliter Hieronymus accipit vocabulum hoc Canonicus aliter eam vocem Augustinus Innocentius Patres Carthaginuenses interpretanter Otherwise doth Jerom take the word Canonical and otherwise Austin Innocent and the Fathers at the Councel of Carthage saith our Whitaker Contr. 1. Q. 1. c. 4. And so I say otherwise do the Articles of our Church take the word Canonical and otherwise sometimes the Prayer-book and the Homilies But of this more largely above In the answer to the fourth general Exception Secondly These are brought in here not as an interrupting of the reading any more than the singing of a Psalm which though not express Scripture might be sung betwixt the Lessons or reading an Exhortation or Prayer for they are brought in by way of Hymn onely and are sung also in some Churches But in particular they except first against Te Deum Te Deum We praise thee O God c. that it is a piece taken out of the Mass-book and in Popish Churches usually sung Thence brought in by Bishops into Protestant Churches but no where enjoyned or warranted by any Law in force That it shews the Bishops are not able to give thanks themselves for extraordinary mercies That it is a superstitious formal dress c. Answ To the antiquity of Te Deum beyond the Mass-book its reference unto St. Ambrose might be testimony But it s being used there or taken thence doth no more derogate from the matter of it than it doth from the Psalmes Epistles and Gospels or then it doth from the Doctrine of Free-mercy against Merits which is yet there and in the very office of the Mass as we saw above In answer to the fifth general exception It is recorded as a reputation to the old Romans that they disdained not nec ab hoste doceri To learn even of an enemy for we In what is good all friends and fellows be That the Bishops brought it in does not argue want of ability to give thanks themselves but their want of self-conceit and singularity They prudently and modestly choosing to receive and close with what is good and of general reception That they might declare their communion with all Christians in what they might and fulfilling the Apostles prayer Rom. 15. With one mind and one mouth glorifie God with the rest of his Church That it is no where enjoyned and warranted by any Law in force Not established is more than they have charged the Book hitherto with Answ having not nor indeed being not able to do it alledged any one thing added to the body of the Liturgy established by Law pag. 28. n. 6. but an Appendix as themselves reckon of three prayers one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Progeny 2. Act uniform com pr. Besides it is also untrue for themselves acknowledge as it is in the Act for the Uniformity of Common-prayer that the Books of 5 6 Edw. 6. shall be established without alteration except one sentence in the Letany and the addition of two in the Lords Supper c. Now it is evident that TE DEUM is in King Edwards Books and in the Book of Queen Elizabeth established by Parliament as we now receive it with all the Kings Parliaments and Judges since and comprehended by Bucer in that Elogy of his before named viz. That all generally till the Communion was agreeable to Gods Word and the use of the primitive Church Which form of Communion then hath been since reformed in part as he directed So that Te Deum is as well established by Law as any other part of the Book This gross reeling of the Brethren doth not it argue now they were etcaetera To the last which touches the matter of it viz. That it is a superstitious formal dress Seeing this is a high charge not on it but on the Common-prayer-book also yea and on the Church of England it should have in particular been shewed by the Brethren wherein it is so for dolosus versatur in universalibus This is the fruit perhaps of their Law-studies they have learned the course of Chancery to charge heavy crimes and prove nothing But shall I open this mystery of iniquity to be suspected in the breasts of these Brethren they seem to be Socinians and enemies to the Godhead of our Lord Jesus Christ and to the Doctrine of the Trinity both which are there splendidly acknowledged and professed in the Hymn of Te Deum Mr. Cartwright as it seems before Dr Reynolds and the rest at Hampton-Court were ashamed to except against it though they spared not where they thought exception might with any modesty be taken But as I said here is not onely a profession of the doctrine of the Trinity and a kind of repetition of the common Creed by way of Hymn The special use of the hymn TE DEUM but a particular application of prayer unto our Lord Jesus Christ which is done in no other part of the Book so expresly except the Letany Communion This is the superstition it may be feared that the Brethren aim at for other there is none We may now understand them when they call it and other parts of the Book Popish superstitious and Antichristian namely in his sense who writing against the doctrine of the Trinity and the Godhead of the Lord Jesus entituled his book Antithesis doctrinae Christi Antichristi de uno vero Deo An opposition of the doctrine of Christ and of Antichrist concerning the one true God To which the learned Zanchy making answer shews that for strengthning our faith in the doctrine of the Godhead of Christ Zanch. epistol dedic ad Sturm ante Resp suam ad Arrianum Tom. 8. p. 6. Ad hanc fidem in cordibus nostris servandam fovendam augendam quà m necessaria est crebra ad Christum in coelo residentem pro nobis interpellantem mentis elevatio EJUSQUE ac patris invocatio à verâ porrò seriâ contemplatione personae Christi ab assiâ—ua beneficiorum ejus commemoratione denique ab ardenti nominis ejus invocatione quibus fovetur fidos nostra separari non potest studium perpetuum resipiscentiae c. sunt autem haec meditatio invocatio resipiscentia tria praecipua verae fidei effecta c. For the nourishing this our faith saith he in the Godhead of Christ namely in our hearts and for the encreasing and preserving of it Prayer to Christ necessary for the strengthning of faith in him how necessary is the often lifting up our minds to Christ sitting in heaven and interceding for us and as necessary is prayer to him and to the Father Now from the true and serious consideration of the
he maketh little of to the Romans the times and persons differed The Colossians and Galatians had been long in the saith and now put a righteousness and a necessity in those observations The Romans were but weak in the faith and observed those things as religious exercises which yet they might have more conscience of than was requisite but out of weakness onely not out of conceitedness or carnal wisdom So here Effectual course was to be taken to draw off the minds of the people from the opinion they then had of the Bishop of Rome which now being effected we must take heed we go not to the other extreme by continuing of that prayer to alienate more and more those amongst us affected to him from our publick service which the Act against Recusancy not then made doth oblige them to frequent Hence both the precept of King James Act against Recusancy prohibiting bitter invectives and undiscreet railing speeches against the persons of either Papists or Puritans Directions for Preachers anno 1622. Art 5. Dr. Ushâ—r And the practice of those in Ireland related in my hearing by the late Lord Primate not to inveigh against Popery it self but as the Kings words are modestly and gravely when they are occasioned by the Text of Scripture free both the Doctrine and Discipline of the Church of England from the aspersion of either Except 6 To that Exception they have against three Prayers one for the Queen or King another for the Bishops a third for Queen Anne and the Royal Family Additions of Prayers c. onely because not confirmed by Parliament and therefore not to be used without danger of Law In the Reply to the sixth general Exception hath been answered above To the seventh Exception That whereas the Preface of the Common-prayer-book saith That things uncertain vain and superstitious be cut off and nothing ordained to be read Preface Common-prayer but the very pure Word of God the holy Scripture or that which is evidently grounded on the Except 7 same And that the Collects for Christmas day and Whitsunday say That Christs was born on this day and that the Holy Ghost descended as on the other viz. Whitsunday and these to be read seven days after They say first Pag. 29. n. 7. On what Scripture is it evidently grounded that Christ was born on this very day As also that the Holy Ghost descended on that day seeing it is a moveable Feast and that therefore it is gross lying to Answ 1 God and horrible abusing of God in Prayer First we must distinguish betwixt things and the circumstance of them which are especially Time and Place No thing that is no matter of Doctrine or point of Worship requisite to edification in faith and holiness is appointed to be read but out of the very pure Word of God or that which is evidently grounded on the same But as for circumstances of times or names of places they are not either Doctrine of Faith or Matter of the Worship but Appendixes which vary not the substance of the Book 2. In particular Collect for Christmas day On Christmas day they appoint these words ' O God who hast given thy Son this day to be born c. First they do not say as the Brethren unfaithfully relate it this very day then indeed it might have been doubtfull but this day which admits a latitude and doth not binde the understanding to that very day it is sufficient if it be so commonly conceived and taken Aug. Ep. 23. ad Bonif. Saepe ita loquimur ut pascha propinquante dicamus crastinam vel perendinam Domini passionem cum ille ante tam multos annos passus sit Nempe ipso die dominico dicimus hod è Dominus resurrexit cum ex quo resurrexit tot anni transierunt Cur nemo tam ineptus est ut nos ita loquentes arguat esse mentitos nisi quia istos dies secundum illorum quibus haec gesta sunt similitudinem nuncupamus ut dicatur ipse dies qui non est ipse sed revolutione temporis similis ejus Thus we often speak saith the Father that when Easter is coming we say to morrow or two days off is the passion Good Friday so on the Lords day we say the Lord rose to day whereas so many years are passed since wherefore is no man so foolish as to say we lye the Brethrens words because we call those days so by way of similitude and likeness to those wherein such things were done No lye then if we say this day or as this day in Austins judgement but onely in the opinion of those whose like for folly had not then been Again Aug. Januar. Epist 119. c. 1. they might remember that even Antiquity did not celebrate it as an Article of Faith Noveris diem natalis Domini non in Sacramento celebrari sed tantum in memoriam revocari quòd natus sit Thou shalt know saith S. Austin that the day of Christs birth is not celebrated as a Sacrament but onely as a memorial that he was born And therefore needed not such exactness in the very day Thirdly the Church of England in saying this day followed the steps of Antiquity which did so account Nam ille Joh. Baptista natus est sicut tradit Ecclesia octavo calendas julias cùm jam incipiunt dies minui Dominus autem natus octavo calendas Januarias Aug. in Ps 132. prope fin Vid. ut de Temp. Serm. 12. quando jam dies incipiunt crescere For he John Baptist saith the Father was born according as the Church hath delivered it on the eighth of the Calends of July that is the twenty fourth of June when the days now begin to shorten but our Lord on the eighth of the Calends of January that is Decemb. 25. for the Calends must be reckoned backward beginning at the first day of the following moneth when the days now begin to lengthen Collect for Whitsunday Fourthly Touching that of Whitsunday they do not say this day as on the Nativity but as on this day noting as S. Austin said above not a Sacrament but a commemoration onely As on this day which is as much as if the Church had said The memory of this benefit we celebrate on this day as if it had been done therein Which is evident to be the Churches meaning because it needed not the Brethrens tuition to make them understand that Whitsunday is a moveable Feast falling sometimes sooner sometimes later Repeating the Collect seven days To the last of repeating the Collect for these days seven days after as if this were a gross lying to God and horrible abusing of God in prayer I might answer onely that which was said above to the like exception In answer to their exception against the matter of the Artic. n. 6. of not changing the Qu. name into the Kings it foams out their
their general exception The next is against the Ceremonies of this Church and of the Common-prayer Book in particular Of the Ceremonies in partic Against which they except these things First that they are not established by Law Secondly that they are superstitious Thirdly that they are scandalous Fourthly that they have been occasions of persecution Fifthly they are burdensom for their number And lastly even by the consequence of the Article 34. of the 2. Homilie of the time and place of Prayer by the very Preface of the Common-prayer Book it self and also the practice of the Bishops they ought to be removed Touching the first that they are not established they endeavour to prove first generally in that the Common-prayer Book is not established secondly particularly because of the Book of 2. and 5 6 Ed. 6. and the Act of Uniformity of Common-prayer Touching the first that they are not established In the Answ to the sixth gen Except because the Common-prayer Book is not established hath been answered above Touching the particular proof here the Brethren do prevaricate not unpalpably and very undutifully traduce Qu. Eliz. and the Parliament that established the Book of Common Prayer P. 34. For first they say that However the Rubrick before the Book of Common-prayer printed in 1 Eliz. directeth to use such Ornaments as were in use in 2 Edw. 6. Ornaments of service yet that is no part of the Book of Common-prayer which the Parliament of 1 Eliz. established because the Book of 5. 6 Edw. 6. hath no such Rubrick or direction and that Act of 1 Eliz. for Uniformity of Common-prayer injoyns all things to be done according to the Book of 5 6 Edw. 6. and none other nor otherwise therefore nothing according to the Book of 2 Edw. 6. which yet * P. 39. afterward they say is good Law So that they make that Parliament very weak and inconsiderate men Answ and indeed meer C. Combs if that word might be used in reference to so awfull an Assembly that what they appointed in the very entrance of the Book by Rubr. they would establish they did by the Act immediately overthrow They appoint such Ornaments in the Book unto the Minister in Divine Service as was in use by Act of Parliament in the second year of Ed. 6. And in the Act they conform the Prayer-book unto that of 5 6. Ed. 6. and none other or otherwise As if the former were not an Exception and a Provâ—so also in the Act it self Act for Uniformity prope sinem Provided alwayes sayes the Act and be it enacted that such Ornaments of the Church and of the Ministers thereof shall be received and be in use as were in the Church of England by the Authority of Parliament in the second year of the Reign of King Edw. 6. untill other order shall be therein taken note by the Authority of the Queens Majesty Note with the advice of her Commissioners appointed and authorised under the Great Seal of England for Causes Ecclesiastical or of the Metropolitane of this Realm Which latter clause of the Act yields a farther Answer to the Breth viz. that if those Ornaments were not otherwise established either by the Act or by the Liturgie yet by this Act Other Ceremonies if they be established by the Queen and her Commissioners and so by the following Princes Q. hath power to ordain Ceremon Rites and Orders Ecclesiastical it is sufficient The like may be said for Ceremonies Rites and Orders appointed by the Book That Act immediately after the former words subjoyning And also that if there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church by the misusing of the Orders appointed in this Book the Queens Majesty may by the like advice of the said Commissioners or Metropolitane ordain and publish such further Ceremonies or Rites as may be most for the advancement of Gods glory the edifying of his Church and the due reverence of Christs holy Mysteries and Sacraments So that here is establishment enough Next they would prove that the Ceremonies in the Common-prayer Book for of those they are speaking are not established by Law Pag. 38. because the Common-prayer Book of 2 Edw. 6. is in some things referred to And particularly as to Ornaments and Rites both by the Rubrick before Common-prayer in the present Liturgy and by the Statute of 1 Eliz. 2. So that as to this point vâ—z of Ornaments and Rites which they named and as to Ceremonies for of those they are speaking and instance in them presently so much of that Book is still in force by Law But that Book hath expresly given a liberty in some of the things here desired to be no further imposed where in the last page thereof called Certain Notes for the more plain Explication and decent Ministration of things contained therein it saith As touching kneeling crossing holding up of hands knocking upon the breast and other gestures they may be used or left as every mans devotion serveth without blame This say the Brethren is still good Law c. wherein they do as well falsifie as prevaricate for neither the Rubrick before the Common-prayer nor the Act for Uniformity do name Ornaments and Rites as the Brethren recite the words but Ornaments only Now the word Rites comprehends the Ceremonies also which are not referred to in this Act but bounded in the Book it self and further liberty given to the Queen about them as we saw above out of the Act. Again they prevaricate for they know it was far from the meaning of that Rubrick they quote in 2 Ed. 6. when it names kneeling crossing and other gestures as things indifferent to be done or left according to every mans devotion Far it was from them to intend the Crosse in Baptism or the kneeling at the Communion or other gesturâ—s establisht in that very Book and by Act of Parliament and the latter whereof they explain by Rubrick in the Book of 5 6. Edw. 6. But the Brethren know they meant these words of such other Crossings and Kneelings and gestures which were many in those times not appointed by the Book So much for the â—stablishment The next is they are superstitious Superstitious Thirdly scandalous Both which have been replyed to above to which I referre for brevities sake only because this Tract is growen farre beyond what I intended The fourth is they have been occasions of persecution to manâ— able and godly peaceable Miniâ—teâ—s and sober Christians With reference to what hath been said above I add Pâ—â—â—â—â—ble Ministâ—â—s first Touching the Ministers that peacâ—â—ble they are not if like the Brethren Who first endâ—avour to enflame the people as well as Parliament and then to cast questions of difference between the King and Parliament â—ag â—â—â— â—â—â—r â— about Prerogative â— as they not obscurely do by quarrellâ—ng the validity of the
this Vine that it may grow up and flourish and as a sense unto this Vineyard full of choice plants both from breaking in upon it by odious calumnies and from others breaking out and making it but a stalking-horse to shoot at further game That they would preserve it sarta tecta which hath for its matter the sacred Doctrine for form the divine Worship for use both a Sanctuary for a godly soul and a Bulwark against the lesser Vermine and greater beasts of Separation and Popery And in a word hath been consecrated unto us and came swimming in the bloood of Martyrs and sealed by the holy Ghost unto our hearts and by the presence of God on our outward blessings Finally Act. 5.6 Edw. 6. 1 Eliz. 1. That they would please to reflect on and revive that wherein the Kings most excellent Majesty the Lords Temporal For establishing the Book of Common-prayer and all the Commons in this present Parliament assembled doth in Gods Name earnestly require and charge all the Arch-bishops Bishops and other Ordinaries that they shall endeavour themselves to the uttermost of their knowledge that due and true execution hereof for establishing the Liturgy may be had throughout their Diocesses and Charges Note as they will answer before God for such evils and plagues wherewith Almighty God may justly punish his people for neglecting this good and wholesome Law I have done with the two first the Doctrine and Worship the Articles and Liturgy CHAP. VI. Of the Assemblies their matter and mixture SECT I. The means of preserving them from corruption COme we to the third that is the Assemblies the impurity whereof is a grand motive unto Independents and Separation wherein the Church is clear the guilt must lie either on the negligence of persons entrusted or the necessity of times and the condition of the Church The Laws The Laws do meet with all both criminal and penal offences and evils if these be executed there can be no notorious offendors And there are but two things necessary to preserve an Assembly pure Instruction and Correction or Discipline upon offendors Now the Church hath strictly appointed Catechism through all the grounds of Christian Religion prohibiting any to come unto the Lords Table Rubrick after the Confirmation who cannot give an account of them and for the better ripening thereunto hath ordained confirmation as a preparative And for Discipline to preserve the Congregation pure the Rubrick before the Order of the Holy Communion hath these words So many as intend to be partakers of the Holy Communion Rubrick before the Communion shall signifie their names to the Curate c. And if any of those be an open and notorious evil liver or have done any wrong the Curate having knowledge thereof shall advertise him in any wise not to presume to the Lords Table until he have openly declared himself that he hath repented truly and amended and that he have recompensed the party whom he hath wronged or at the least declare himself to be in full purpose so to do The same order shall the â—urate use with those betwixt whom he perceiveth malice and hatred to reign NOT SVFFERING them to be partakers of the Lords Table until he KNOW them to be reconciled Wherein you see there is full provision made for the purity of the Church The Authors of necessity of Reformation pag. 48. say of this Rubrick for its fulness in point of Discipline What is this but as much and as high Jurisdiction as any Bishop can use in that particular Object But I am not ignorant that this Rubrick hath not served for a Plea at all seasons Cases may so fall out Respons that summum jus may be summa injuria and as in the Civil so in the Ecclesiastical Judicatories there may be cause to fly to the Courts of Equity for the moderation of the rigor of the letter of the Law But the intention of the Church is plain and if it can not always attain its end yet Est aliquid prodire tenus Independents Acknowledgement si non datur ultra Yea and the congregational Brethren themselves acknowledge That whatsoever defilements they apprehended in the Worship or Government of the Church yet it did never work in them any other thought much less opinion but that MULTITUDES of the Assemblies and PAROCHIAL Congregations Apologet. narrat pag. 6. were the true Churches and Body of Christ And again in the same page We always have professed and that in these times when the Churches of England were the most either actually overspread with defilements or in the greatest danger thereof that we both did and would hold a COMMUNION with them as CHURCHES of Christ Which reminds me of a speech of one in his dealing with persons of these Principles Aug. contr Parmen lib. 1. cap. 8. Et adversum nos loquuntur nobiscum loquuntur cum eos obmutescere compellat veritas silere non permittit iniquitas that is They speak against us and they speak for us and when truth constraineth them silence yet their iniquity will not let them hold their peace But touching the purity of the Assemblies it is no doubt with the Church in this life as it is with every member of it who if sensible hath cause deeply to cry out with the Apostle under the sense of the mixtures of corruption Wretched man that I am who shall deliver me from this body of death Rom. 7. Would we have mixtures born with in our selves if Hanc veniam petimus demus vicissim let us yield it to the Body especially seeing we have for our warrant not onely the state of the Jewish Church which in its greatest Apostacy was owned by the Lord as his Spouse and the Members of it for his Children Where is the bill of your mothers divorcement Isa 50.1 Ezek. 16.20 And thou hast taken my children which thou hast born unto me and offered them to idols Neither is it sufficient here to say Robins Apol. for Separat cap. 12. That this Church was holy in Abraham and also a typical one for it was to be holy in it self and a real Church too as well as typical for they did eat the same spiritual meat c. 1 Cor. 10. And the Catholick Church comprehends the Jewish as well as that which is Christian properly as is truly asserted in the seventh Article of the Confession of the Church of England We have not onely this president but also the example of our Lord and Saviour who communicated with that Church and did not gather another out of it till the consummation of that Polity and till they had declared themselves open adversaries to the scope of Scripture both in Doctrine and Worship In the mean time both going up to their feasts and commanding his Hearers to attend upon the Doctrine of their Teachers Mat. 23.2 3. and himself living and dying a member
of that Church challenging them all John 8.46 exp if they could tax him of sin that is of failing in any duty that he owed to the Church as well as other things which they would have readily done had he failed We have besides this his Precepts and Directions in this very case That namely where the peril is Mat. 13.37 c. that the Corn should be plucked up it is his will that the tares should rather be suffered to grow until the Harvest which himself expounds to be at the end of the World which place is with more mirth Apolog. cap. 12. p. m. 90. than either strength or modesty derided by Mr. Robinson in his Defence of Separation Object 1 For although it be said The field is the World yet it is onely the World where the Gospel is published Resp and where the Corn and Cocle grow together as those that are generated by the Word Vers 47. as evidently appears by the Parable of the Draw-net which is said expressy to gather both good and bad and that the Separation should be made at the end of the World Again when he saith That that Particle Suffer them to grow till the Harvest Object 2 is not repeated in the expounding of that Parable of the Tares by our Saviour Resp it is answered That it is impliedly repeated and expounded in that he saith The Harvest is the end of the World having said before that the Tares if the Wheat be in peril by their plucking up should be suffered till then there was therefore no necessity of repeating that Particle Object 3 That he saith The Text it self and Reason sheweth that he speaketh not of Excommunication but of final rooting out unto perdition Resp This is begged not proved nor can be granted For it is a general expression and may include all cutting off in such case either in this World or at the end of it Lastly whereas he saith Object 4 Though that should be granted yet the very Constitution of our Assemblies which he makes the ground of all others the corruptions in them being naught Resp because the Members were constrained by Laws whether they were good or bad willing or nilling to embrace the Gospel and that therefore this Parable is not applicable to them SECT II. Causes constitutive of the Church of England WE reply That whereas unto the constitution of any thing in its proper Being there is required onely two things first right matter and secondly the due form And the matter of the Church being indeed as he cryeth A holy people Rom. Corinth Galat. and sanctified in Christ Jesus as by the Titles and Directions of the Apostolical Epistles and otherwise doth appear The Form also being a profession of repentance and faith or the Covenant of Grace in Christ Jesus owned and an association thereby in the Society of Saints Robins ubi supra p. 81. The Church of England will appear a sound Church in both and not to be separated from First 1. Matter of the Church of England for the matter of the Church A holy people and sanctified in Christ Jesus or visible Saints We must here premise a twofold distinction First of the Church which is either mystical or visible then of Saints which are either real or appearing Now the matter of these Churches are correspondent to the nature of them The members of the Church mystical are real Saints onely the members of the visible are Saints visible Now a person visible in any profession A visible Professor is he who understandeth the general grounds of it owneth them and acteth accordingly nor doth any thing whereby the main of that Profession is overthrown Now the people of the Church of England do generally know the grounds of the Faith expressed in the Creed and expounded in the Catechism which the Church appoints to be taught to all before they come to the Communion and to be professed by them Next they own this Profession And they neither in opinion nor practice do that which necessarily overturneth this Profession generally though in many things they and we as Saint James speaks offend all James 3. And this Principle is owned by other Reformed Churches Epist 284. pag. 322. edit 2. The Church of Geneva and Calvin among them doth acknowledge That forasmuch as men remain in the visible Church till they utterly renounce the Profession of Christianity Church of Geneva's Judgement in this point we may not deny unto Infants their right by withholding from them the publick sign of holy Baptism if they be born where the outward acknowledgement of Christianity is not clean gone and extinguished Vbicunque non prorsus intereidit vel extincta fuit Christianismi professio fraudantur jure suo Infantes si à communi symbolo arcentur And this also is acknowledged in practice even by the Belgick Churches Apol. cap. 12. Belgick Christian Church Judgement also which Mr. Robinson so predicates for the liberty they have for they also Baptize the Infants of all which surely they could not do if they judged not their Parents matter of the visible Church and Saints by calling in respect of their outward profession The general Profession of a Jew though he should do some things contrary and of a Turk and the partaking of those signs and symbols which are notes of that Profession doth constitute them such Our people therefore owning the Christian Faith and partaking of the Ordinances and living visibly under them and not living so as if they did beleeve nothing of their profession though failing much doth constitute them visible Saints and the matter of a Church If any be very exorbitant the Discipline of the Church and the Laws of the Nation which are a part of christian Discipline are to reform him 2. Form of the Church of England constitutive Next for the Form The profession of Faith and Repentance and formal covenanting We are here to note That there is a formal and a virtual Covenanting or rather a Covenanting immediately in our own person or by a Deputy as in Law a man may answer by his Attorney So all the Churches of England do formally make Profession of their Faith and Repentance and enter into Covenant at their Baptism and do personally repeat it themselves in the rendering account of their Catechism at confirmation and before the Lords Supper which is the express Injunction of the Church Rubrick after Confirmation if it be neglected this is not to be imputed to the Church though indeed for substance it is not neglected neither are any usually admitted to the Holy Communion but such as give an account of their faith and are not scandalous in their lives As for the Objection That they were forced to this Object 1 by the Law at the Reformation We are to consider ibid. Answ 1 First Forcing to Religion That Christianity was received voluntarily in
this Nation soon after the publishing of the Gospel in the Apostles times as may be seen in Tertullian and others of the Ancients And that Popery was rather as a scab or disease that came upon it long after as may be seen by the Writers on our sides particularly in the learned Defence of the Apology of the Church of England by Bishop Jewel and in Doctor James Vssher Archbishop of Armagh his Succession of the Churches his Religion of the ancient British his Answer to the Jesuite and other Writers Secondly We must note Answ 2 That even the Church of England whilest Popish yet held the Articles of the Faith and so the substance of Christianity though much obscured and countervened by other Doctrines they were also baptized and did partake of the Body of Christ in the Sacrament and therefore were Christians not nothing in Religion nor yet Heathens or Jews or Turks and therefore in some respect right matter as we heard before Now the Reformation and the Laws then were not to constrain them to a positive Confession or Profession of Christianity which constitutes the matter of the visible Church Note as we saw above but to reject those Doctrines and Corruptions that had obscured it it was rather a restraint then a constraint Now for the forcing those who own a Profession to perform their Duty in it as to come to Sacraments c. this is not a forcing men to be of a Religion but to answer the Profession of it Thirdly Grant it were so they had at first been Answ 3 forced yet being now under no force they still own it why might not that force occasion true conversion as it did in the Gibeonites Josh 9. and did in many of the Ancient Separatists Aug. Epist 48. ab initio the Donatists in Saint Austins time Nam de multorum jam correctione gaudemus qui tam veraciter Unitatem Catholicam tenent atque defendunt à pristino errore se liberatos esse laetantur ut eos cum magna gratulatione miremur qui tamen nescio quâ vi consuetudinis nullo modo mutari in meliùs cogitarent nisi hoc terrore perculsi solicitam mentem ad considerationem veritatis intenderent ne forte non pro justitia sed pro perversitate praesumptione hominum ipsas temporales molestias infructuosâ vanâ tolerantia paterentur apud Deum postea non invenirent nisi debitas poenas impiorum qui ejus tam lenem admonitionem paterna ftagella contempserint That is We do already rejoyce in the correction of many who holding now Truth and Unity with the Church are glad that they are delivered from their former Error who by reason of custom would never have thought of changing unless being terrified by their sufferings did begin to bend their minds to the consideration of Truth lest they should both suffer here these afflictions fruitlesly and afterward finde with God the punishment of wicked men because they did despise his gentle correction by the hand of the civil power Thus he Object 2 Touching that other Objection That there is no distinction between the Civil and Ecclesiastical Bands Civil and Ecclesiastical Bands Robins Apol. cap. 12. p 81 82. but those that are in a Parish they are all of the Church and have right to Ordinances yea and compelled thereunto And no formal Covenant to constitute them Members of such a particular Church or Parish It is answered That where a whole Nation is of the same Religion as was the Jewish of old and by the mercy of God many others have been and are of which number our own there needs no other Formality to make a Christian a Member of this and that particular Body but their accepting him among them and his practising of communion with them in the Ordinances and Worship of God A free-man of the Nation may inhabit any where without a new Formality and enjoy the liberties of a Subject So he that is a member of the National Church The distinction of Parishes being by publick Order both Ecclesiastical and Civil for the preservation of mens civil Rights And the better conveniency of Edification And the preservation of Peace and Concord in both And he which shall contemptuously violate such Distinctions and refuse communion in the Parochial Church wherein he lives the Word and Sacraments being rightly therein administred cannot avoyd the crime of a Perturber of the Peace in Church and Commonwealth and as liable unto punishment as he that makes a Hedge upon a Common which is both disorderly and injurious SECT III. Apostolical Christian Church vitiated but no Separation NExt come we to the Apostolical Christian Church wherein the Doctrine was more vitiated than in ours till this late Apostacy since the War the Worship defiled Manners corrupted Discipline neglected and Tyranny by the Governors of the Church exercised And no Separation that we hear of 1. Touching Doctrine 1. In Doctrine In what Parish of ours is the Resurrection of the dead denyed as was by many in the Church of Corinth In what Parishes of ours is the Doctrine of Justification by the Works of the Law maintained generally as in the Churches of Galatia Then for Worship 2. Worship 1 Cor. 10. Do ours partake of the Lords Table and the Table of Devils as did many among the Corinthians Are our Assemblies so confused as theirs were so far 1 Cor. 14. that one might have thought them mad as the Apostle saith Do ours come to the Communion drunk 1 Cor. 11. And are so malicious one against another that they will eat the Lords Supper together as at Corinth 3. Manners Next for Manners and life Have we worse than Incest Fornication Covetousness Malice Contentions 2 Cor. 12.21 unrepented of as was in the Church of Corinth And biting and devouring one another exercising the works of the flesh Gal. 5. and Chap. 6. Rev. 2. and Chap. 3.4 Defrauding the Minister of his due as in the Churches of Galatia Permitting of Idolaters boasting of Gifts being neither hot nor cold as it was in the Asian Churches 4. Discipline As touching Neglect of Discipline First In the Apostles own Company The Ministers that should exercise Discipline Philip. 2. they all sought their own and none the things of Jesus Christ And the grossest vices winked at and fomented as we saw before in the Church of Corinth 1 Cor. 5. And should have been so still had not the Apostle been living and exciting them to their Duty 5. Government Lastly Concerning Tyranny We see what oppression the false Apostles used Ye suffer saith the Apostle if a man take of you 2 Cor. 11.10 if a man bring you into bondage if a man devour you if a man exalt himself if a man smite you on the face By which words he toucheth the Tyranny though out of malice against the Apostle willingly submitted unto by
after excusing himself and calling God to witness that he doth not hereby in the least intend the countenancing of a loose or discouraging of a strict life and praying that God would enable him and all his people to more exact Holiness he gives account farther of this discourse Scripsi haec novit Dominus nullâ aliâ causâ quam ut monerem fratres quibus datum est frugalius severius vivere atque extrariis morbis esse liberis primum ut diligenter Satanam observent ne cos internis interim infestet dum sinit externas istas vanitates delicias fugere faciat eos internis atque adeo longe nocentioribus addictos hoc est sibiipsis placere condemnatione aliorum sese oblectare tum inaniter in dogmatum novitate deliciari ex quibus postea aperte simultates odia tum factiones sectae ac indicibilia Ecclesiae scandala Deinde ne qualibet labecula offensi timorem Domini negligant apud quoslibet pervestigare I have written these things saith he the Lord knows These things not written to reproach Religion for no other cause but that I might admonish my Brethren to whom it is given to live more frugally and strictly and to be free from outward vices First That they diligently observe the Adversary lest he infect them with inward ones And whilest he suffers them to fly from these outward vanities and delicacies he make them addicted unto inward and so far more dangerous evils that is to please themselves and to delight themselves in condemning others and then to be wanton in novelty of Opinions from whence afterwards do break forth open malignities and hatred then Sects and Factions and unspeakable scandals in the Church Next that they be not offended with every small fault and so neglect to enquire for the fear of God even amongst any sort of men he goes on Non paucis hodie cum damnato illo Pharisaeo justificaetos publicanos horrendo supercilio rejiciunt tantum quod eos vident cum externis quibusdam morbis conflictari You shall see saith he not a few who as the condemned Pharisee do with an horrid and supercilious pride despise the justified Publicans onely because they see them conflict with certain outward vices He concludes Postremo ne ob Ecclesiae infirmitatem quae in omnibus proh dolor nimia est dona Dei exhibita nobis parum aestiment eoque ingrati erga Deum studio emendandi quae jure offendunt tardiores reddantur Lastly I have written this to admonish left men should because of the weakness of the Church which alass is too much in all little esteem the gifts of God bestowed on us and so become both ingrateful towards God and more unfit and slow to remedy what is indeed offensive Longè quoque satius foret centum hoedos pro ovibus habere monendo eos operam ludere quà m unicam oviculam pro qua Christus mortuus est ob peccatorum inquinamenta in errore negligere nedum Satanae adjudicare For it were better saith he to count an hundred Goats for Sheep and lose our time in the admonishing of them than for the defilements of sin to leave in its errour the poorest Sheep of Christ much less adjudge it over unto Satan Ne quenquam filiorum Dei quantumvis pusillum contemnamus unquam sed omnia nostra intentissimo studio diligentia ad instaurationem sanctorum maxime vero eorum quos infirmiores aliis videmus instituamus sic referemus Christum servatorem nostrum qui erga eos qui deterrimis morbibus laborabant praecipuâ semper benignitate sedulitate medicum sese exhibuit Sic gratificabimur unice patri nostro coelesti qui nullâ re aliâ nos se imitari aeque postulat atque miserecordia benignitate Illi sit gloria in secula Amen Let us not at any time despise any of the children of God saith he although they be never so feeble but let us improve all our endeavour with most earnest study and diligence to the building up of the Saints especially those whom we observe to be more weak than others So shall we represent our Saviour Christ who in a special degree of kindness and industry shewed himself a Physician to those who laboured of the most loathsom diseases So shall we also in a singular measure gratifie our heavenly Father who doth require our imitation in nothing so much as in mercy and benignity To him be glory for ever Amen Which is his close and as to this particular shall be also mine I come now to the last Evidence touching the Matter and Members of the Church Assemblies of England viz. to evince 7. Arguments Experiences and Effects That they are such as ought not to be separated from taken from our own experience testified even by those of forreign both Habitation and Discipline relating both to our Ministers and People They say Praesat Annot. â—â—â—dâ— Dieu in V. T. praefix our Divines as to the practical Exposition of Scripture do palmam caeteris praeripere bear away the Garland from others And for our People That they are florentissimae Ecclesiae most flourishing Churches is testified Letters of the Princess of Turenne and some Ministers testifying his Majâ—sties constancy in Religion Loâ—d 1660. after many other of former date now newly by certain of the French both Princes and Ministers in their Letters to some of note in London of both ranks And if we credit the report of Travellers even those that think our Hedge is worse yet they confess our Fruit is better But I must remember that the old Courtiers were not wont to lay Wagers nor make comparisons Yet let me add the Elogy of Diodate the famous Professor of Geneva in his Letter to the Assembly at Westminster printed An 1647. where having represented and bewailed the Calamities in those last years faln upon almost all the Reformed Churches he adds pag. 3. One onely thing was wanting namely That flourishing England the very Eye and Excellency of all the Churches Christs own choyce purchase and peculiar the sanctuary of the afflicted the Arcanal of the faint-hearted the magazine of the needy the royal standard of good hope And again pag. 11. ' May God restore your Kingdom and restore your Churches to that high pitch of Holiness and of Glory in which on the Theatre of the Universal Church they have hitherto excelled and out-shined ALL the CHURCHES upon EARTH It would be endless to alledge all that have spoken to this purpose I therefore here cease This Argument from Experience Mr. Brightman useth against the Separatists and those who withdraw from the Lords Table Brightman in Apocal. 3.20 An pudebit eos illic discumbere ubi vident Christum non pudere An illo sanctiores mundiores erunt sed quare se non convincunt suo ipsorum usu non possunt inficiari quin priùs in Christum
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
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
Vide Epist l. 2. Tom. 8. with all his Titles and hath other Epistles also wherein hee stiles him and Bishop Jewel likewise Bishops and Prelates 5. Melancthon often Valde reprehendimur à nostris quod jurisdictionem Episcopis reddidimus Nam vulgus assuefactum libertati Epist. l. 5. Ep. 15. Lutheâ—o semel excusso jugo Episcoporum aegre patitur sibi rursum imponi illa vetera onera maximè oderunt illam dominationem Civitates Imperii De Doctrina Religionis nihil laborant tantum de Regno libertate sunt soliciti Again Cives tui ex Norico valde succensent nobis quod reddimus jurisdictionem Episcopis Fremunt alii socii indignantur Regnum Episcopis restitui Lib. 3. Ep. 178. Vito Theodoro Ego tamen etiam duriores conditiones arbitror nobis accipiendas esse propter publicam Ecclesiae tranquillitatem concordiam sed FATALIS aliqua necessitas urget Germanos Again Utinam utinam possim non quidem dominationem confirmare sed administrationem restituere Episcoporum Lib. 4. Ep. 104. Camerario video enim qualem simus habituri Ecclesiam dissolutâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiastica video postea multo intollerabiliorem futuram tyrannidem quà m antea unquam fuit adhuc nihil adhuc concessimus adversariis praeter ea quae Lutherus censuit esse reddenda re bene ac diligenter considerata ante conventum Again Quo enim jure licebat nobis dissolvere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiasticam si Episcopi concedent illa quae aequum est eosco c dere ut liceat certè non expedit semper ita sensitipse Lutherus Quem nulla de causa quidam ut video amant nisi quia beneficio ejus sentiunt se Episcopos excussisse adeptos libertatem minimè utilem ad posteritatem Again Velim hoc tibi persuadeas de me deque multis aliis nos optare Ep. ad Episc Augustin Dupl Aberd. 12. P. 115. ut pace constitutâ Episcoporum potestas sit incolumis hanc plurimam prodesse Ecclesiis judicamus We are saith hee much reproved by men of our own side because wee have restored their jurisdiction unto the Bishops For the people being accustomed to liberty and having once shaken off the yoak of Bishops can hardly indure those old burdens to be laid on their shoulders again But those who especially hate that Government are the Cities of the Empire As for the Doctrine of Religion they minde it not only of Lordship and Liberty they are solicitous Again Thy Towns-men of Noricum saith hee to another are very angry with mee for restoring jurisdiction to Bishops other of our friends are in a rage also and are highly offended that the Government is restored to the Bishops But for my part I think that even harder conditions should be accepted by us for the publick peace and tranquillity of the Church But there is a kinde of FATAL necessity that hurries on the Germanes Again O I would to God I would to God I were able to restore unto the Bishops not indeed their Lordly domineering he means such as were exercised by some Popish Bishops but their jurisdiction and government for I perceive what kinde of Church wee are like to have when the Church Politie and Discipline is dissolved Note And I perceive moreover a much more intollerable tyranny in the Church like to arise than hitherto hath ever been we have as yet yeelded nothing to the adversaries Note more than Luther himself judged fit to be restored after hee had weighed the matter with diligence and care before the Convention Again By what right can we lawfully dissolve the Church Government whilst the Bishops will yeeld unto us what they ought to yeeld And if it were lawful yet surely it is not expedient And so Luther ever thought whom I perceive some do love for no other cause in the world but for that they see by him they have shaken off Episcopacy and gotten a liberty no way useful unto posterity Again I would have thee think saith hee to the Bishop of Ausburg and perswade thy self concerning mee and many others that wee desire that peace being settled the power of Bishops may continue unshaken And this their power wee judge to be specially useful for the Churches Thus hee as for the Tyranny hee speaks of it happens to the Church as to the State sometimes For Example The Keepers of the Liberties of England was a specious title yet wee know they left us not a dram of Liberty indeed So it is easie for Tyranny to arise in the Church under a new name and a Wolf in a sheeps clothing But as the former Author saith in the same place Zanch. ubi supra Why contend wee about Names when as hee hath truly noted the Necessity and Use of Episcopacy as to the thing and office is acknowledged and improved in all Christian Churches I have done with Zanchy Let mee subjoyn one more and hee of special note and which wee should the more observe him for Bucer de Regno Christi lib. 2. cap. 12. pag. 67. one of the English Reformers though a foreiner it is Bucer whose praises wee heard above lib. 1. cap. 1. Hear him once and again First Note in that book which hee wrote and dedicated to King Edward the sixth for the special use of this Church and Nation and it were well it might be a little looked into the more whose Title is of the Kingdome of Christ Hee saith Jam ex perpetua Ecclesiarum observatione ab ipsis jam Apostolis videmus Visum hoc esse Spiritui sancto ut inter Presbyteros quâ—bus Ecclesiarum procuratio potissimum est commissa Unus Ecclesiarum totius sacri Ministerii curam gerat singularem eaque curâ solicitudine cunctis praeat aliis Qua de causa Episcopi nomen hujusmodi summis Ecclesiarum Curatoribus est peculiariter attributum Tametsi hi sine reliquorum Presbyterorum Consilio nihil statuere debeant Qui ipsi propter hanc communem Ecclesiae administrationem Episcopi in Scripturis vocentur Hi enim sicut dignitate demandata primaria Ecclesiarum solicitudine reliquos omnes sancti Ministerii ordines antecedunt ita debent voluntate studio Ecclesias rite administrandi prae omnibus aliis flagrare omnique facultate eas aedificandi praepollere Now saith hee by the perpetual observation of the Churches Note Episcopacy from the Holy Ghost from the very Apostles it seemed good to the Holy Ghost that among the Presbyters to whom the care of the Church is chiefly committed there should bee One who should specially sustain the cure and Government of the Churches and of the whole sacred Ministery and in that care and burden to be before all other For which cause the name of Bishop is attributed more peculiarly to these chief highest Rulers of the Churches although they without the counsel of the
other Presbyters ought to establish nothing c Neither do they in England for all is transacted in a Synod chosen freely by all the Ministers of the Nation and confirmed also by the Magistrate and Laity in the Parliament Bucer in Eph. 4. Zanch. â—bservat in confess suam cap. 25. Aphor. 10 11. Again the same Author in Ephes 4. quoted by Zanchy in the place now cited as his Patron in the defence of Episcopacy where having ennumerated seven parts of teaching and applied them to the Ministry of the Word viz. 1. Reading 2. Interpretation 3. Observation of Doctrine 4. Exhortation Reproof Consolation 5. Caetechising 6. Conference or Disputation 7. And lastly Inspection how men profit together with praise or rebuke reward or punishment hee adds Cum itaque adeo multiplicem operam requirat Ministerium docendi plures etiam Ministrorum Ordines sunt huic Ministerio deputati hee speaks of the Primitive Church ac primi omnium Lectores c. Seeing saith hee the Ministry of teaching requires so many performances there are also several Orders of Ministers appointed to this office and first of all Readers Which work having highly praised hee saith of the English Church De legendis scripturis gratia Domino probe constitutum est in Ecclesia Anglicana si idonei modo constituerentur Lectores That concerning reading of Scripture praise be to God it is well ordered in the Church of England if so be fit men were chosen for that office Which I note by the way that whereas this grave Author and all the Primitive Church made so high reckoning of publick reading by our late Deformers it hath been almost laid aside And God must be heard but in few because themselves had things of more consequence to communicate and that beyond either measure for time or modesty for the peoples patience or wisdome considering their weakness I excuse not my self forgetting that nulli magis vacuos Lectores demittunt Praefat. ad notaâ— de Dieu in Vet. Test quà m qui nimia copia obruunt and that of my Host in Chaucer to the Parson before his Sermon Beeth ' fructuous and that in little space And to do well soe God give you his grace Therefore as * Sam. Ward Happiness of pâ—actice in the close another hath it and an elegant Preacher Brevis Praedicatio longa ruminatio actio perpetua But to return to our Author Speaking de Disciplina Clericali of the Discipline of the Ministry hee saith Tertia Disciplinae Clericalis pars est Subjectio peculiaris qua Clerici Gradus Ministerii inferioris se subjiciunt illis qui sunt in ordine Ministerio superiore Hanc Disciplinae partem docuit Dominus nos exemplo suo cum vult suos sic committi invicem cohaerere ut membra in corpore subjicit sane unumquemque suorum aliis à quibus tanquam à membris amplioris ac latius patentis virtutis efficaciae custodiatur moveatur regatur Idem praecipit Spiritus S. Subjicimini invicem in timore Dei Eph. 2.21 Ista itaque considerantes sancti olim patres eum in clero ordinem descripserunt ut caeteri omnes Clerici à Presbyterio singulari cura custodirentur Gubernarentur Inter Presbyteros vero Episcopos ut consul inter Senatores Reipubl ita hic primam cum totius Ecclesiae tam singulariter ordinis Clericalis Universi curam gereret atque custodiam constituerunt sancti patres ut Episcopi cujusque provinciae convenirent una cum Presbyteris bis in anno deque Christi Doctrina atque Disciplina inquirerent Ut hae vero Synodi recte ordine administrarentur voluerunt illis praeesse convocandis moderandis Metropolitas Episcopos cujusque Metropolis His Metropolitanis Episcopis injunxerunt curâ—m quandam solicitudinem omnium Ecclesiarum nihil judicii illis concessum erat quod sua propria autoritate exercerent in Ecclesiis quae ipsae suos haberent Episcopos Omne enim in plebem in clerum udicium erat penes suum cujusque Ecclesiae Episcopum Presbyterium Episcopos autem judicabit Synodus Considerentur quae Cyprianus ad Steph. Roman de Martiano Episcopo Arelatensi lib. 3. Epist 13. tum illa q. scripsit in Epist 3. lib. 1. de destributa cuique Episcoporum certâ gregis portione quae praefatus est in concil Carthaginensi ut scripsit ad Quirinum Porro ubi orbis Ecclesiis refertus fuit ac ipsi quoque Metropolitani sua singulari cura opus haberent Nec enim prout caeperant esse plurimi ita omnes pro suo loco vel sapiebant vel vigilabant pauci enim semper in omnibus hominum ordinibus praestantes Episcopis quibusdam primarum Ecclesiarum aliquot provinciarum cura demandata est quos postea vocaverunt Patriarchas c. That is to say The third part of Discipline Ministerial Subjection of inferiour degrees in the Ministry is special Subjection whereby the degrees of the Ministry of inferiour order do submit themselves to those that are in a superiour Order and Ministry This part of Discipline our Lord taught us by his own example namely among his Disciple for seeing hee will have all his so to cleave together The ground of it as the members of one body hee hath therefore subjected every one of his to others by whom as by members of more ample power and activity they may be kept moved and governed And the same doth the Holy Ghost command Submit your selves one to another in the fear of God Primative Ch. practice Eph. 5.21 These things therefore being considered by the holy ancient Fathers they appoint this order amongst the Clergy viz. that all those of inferiour order as those hee named before Readers Chanters Deacons c. should by special charge be governed by the Presbytery Presbytery and cared for But among the Presbyters or Ministers themselves the Bishop as a Consul among the Senators of a Common Wealth Episcopâ—cy so hee should have the chief charge and custody care and government both of the whole Church and also more specially of all the Clergy Universally And the holy Fathers decreed that the Bishops of each Province should with their Ministers or Presbyters meet twice in the year at least Synâ—ds and consider of Christs Doctrine and Discipline or Government Now that these convocations might bee administred the more orderly they appointed for the calling and moderating of them Metropolitanes Metropolitanes that is the Bishops of every Metropolis or chief City To these Metropolitanes they injoyned a certain inspection and care of all Churches to wit within their several Provinces But they gave unto them no jurisdiction which they should execute in those Churches that had Bishops of their own Jurisdiction of the Bishops For all the jurisdiction both over the people and over the Ministry did belong to the Bishop of each Diocess
with his Presbytery But the Bishops themselves were judged by the Synod Moreover when the world began to be filled with Churches and the Metropolitanes themselves stood in need of particular Government over themselves for although they grew in number Patriarches yet all were not according to their places either prudent or vigilant for in all orders of men Note those of worth are but few the Fathers did commend the care of whole Provinces together unto certain Bishops of the chief Cities which persons they afterward called Patriarchs Thus far Bucer there And after noting the abuse of these powers and the usurpation of them by the Bishops of Rome whom hee calleth Antichrist which I note to evidence that a man may be full for Episcopacy yea and Archiepiscopacy and yet be as full against Popery which some should mark hee subjoyns what is very considerable in these times viz. At quia omnino necesse est ut singuli Clerici suos habeant proprios Custodes Curatores instaurenda est ut Episcoporum ita et Archidiaconorum aliorumque omnium quibuscunque censeantur nominibus quibus portio aliqua commissa est custodiendi gubernandique Cleri authoritas potestas sed vigilantia animadversio ne quis omnino sit in hoc ordine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But because saith hee it is altogether necessary that every Minister and Clergy man should have their proper Guardians and Governours both the Authority of Bishops Bishops and of Archdeacons Archdeacons and of all * As Metropolitanes c. other officers by what names soever they be called unto whom any part of the power of guarding and governing the Ministry is committed ought to be restored As also watchfulness and observation least any man whatsoever of this profession be without government and not under rule Thus far hee With whose testimony not onely for his learning and piety both which were eminent in him but also for his reference to this Church as having been one of the reformers of it I close these Allegations and Witnesses Vide Bucer Script Anglican Onely adding this That had the Reformed Churches beyond the Seas observed this counsel of these their own learned men they had not given that advantage to the adversary by making a Schism in Government from the whole Universal Church scandalizing it also Nor had they given occasion to those who out of true or pretended imitation of them have brought Scotland and by it England the glory and refuge of the Reformed Churches and by both Ireland into those horrid confusions which have fallen upon them upon that quarrel as is noted by (a) Icon. Basilic Medit. 17. one who well knew and is not denyed by (b) Ministeâ—s Reasons for Reformation 1660. in the Preface others who had no small activity in blowing those fires some coals whereof they have still retained and by them attempted to kindle new flames as is noted by (c) Kings Declaration Oct. 5. 1660. pag. 7. another Authentique Author And for those our Brethren who had destroyed this Government among us it is to be feared it may be in many of them upon the like ground that the Rabbin saith the Jew the body of them D. Kimchi in Isa 53.9 for so hee expoundeth that Prophecy which the Chaldee Version applies to the Messiah as wee do was slaughtered in the captivity whilst hee explains those word with the rich in his death Hee saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Which sentence because it is in Rhyme wee may thus render The Wether had no fault but that His fleece was good and hee was fat Mark 12.7 According to this Come let us kill him and the Inheritance shall bee ours As it hath appeared since SECT III. Exceptions against the Government and Discipline THe Brethren the Authors of the former Tract Reasons of the necessity of Reformation p. 40. except also against the Government and Jurisdiction of the Bishops First That it is not by Divine Right in this Nation but that the Church of England is founded in the estate of Prelacy within the Realm of England by Law and authority of Parliament onely Where first we accept of their Concession Prelacy Episcopacy established by Law in England 25. Edw. 3. Anno 1350. then our Church Government by Episcopacy is established by Law in this Nation Now if they have this office by Law they must also have a power for the Execution of it as a Prelacy that is a superiour order of men to govern in Ecclesiastical Affairs which is their jurisdiction and power to exercise Discipline But the Brethren reply Object that this is taken away by the Act of 17th Carol. I. 11. wherein their sitting in Parliament is removed and the power of the King to authorize Commissioners for Causes Ecclesiastical which was granted by an Act 1. Eliz. cap. 1. Reas neces ref Pag. 51. And that there is not any branch or clause in that whole Act that gives more or other jurisdiction to Bishops or any other Ecclesiastical persons whatsoever But Answer unto this is given elsewhere in this Treatise therefore I leave it here and come to that which is more material viz. The Divine Right at least by consequent of that function Which having evidenced so plentifully before out of both Ancient and Modern Testimonies and those of some the greater Lights of the Reformed Churches And replyed to the Objections on the contrary And particularly because the Brethren do not here oppose it I shall need to say the less Onely take a verdict from one whom some of the Brethrens opinion cite as a witness which is St. Cyprian Which will at once carry with it both the Divine Right and also the inseparable adjunct of it though not a sole yet a superiour jurisdiction For that of sole jurisdiction seems a needless quarrel seeing the Bishop doth neither exercise any part of it alone but with others assistance and without which assistance hee cannot orderly administer it And the Church declares her self whilst shee appointeth in the ordering of Priests and consecrating of Bishops one of the greatest Acts pertaining to Government that there shall be other also assistant to the Bishop in Imposition of hands Though in that lesser point of Confirmation of Children and ordering of Deacons it is not so appointed though not excluding it But as I said Cyprian hath these words Neque enim aliunde haereses abortae sunt Cypr. lib. 1. Ep. 3. Vide in eand sentent ips lib. 3. Ep. 1. aut nata sunt Schismata quà m inde quod Sacerdoti Dei non obtemperatur Nec Unus in Ecclesia ad tempus Sacerdos ad tempus Judex vice Christi cogitatur Cui si secundum Magisteria divina obtemperaret fraternitas Universa nemo adversum Sacerdotum Collegium quicquam moveret Let not the Reader nauseate this once or twice
repetition of this Testimony Non Crambe bis cocta haec bis repetita placebunt In Musick streins often repeatâ—d are In mental harmony why is' t a jarr nemo post divinum judicium post populi suffragium post Coepiscoporum consensum judicem se non jam Episcopi sed Dei faceret Nemo dissidio unitatis Christi Ecclesiam scinderet c. For from no other root saith hee either Heresies spring or Schisms do arise than from this That Obedience is not given to the Priest or Minister of God so hee calls the Bishop by way of eminency as the words following declare And that it is not considered that there is for the time but One Priest and but ONE JUDGE in Christs stead To whom if the WHOLE Church according as the Scripture hath appointed were obedient no man would move any thing against the Colledge of Ministers no man after Gods sentence the peoples suffrage election or approbation after the consent of the other Bishops would make himself Judge not now of the Bishop but of God himself In which Testimony onely by the way noting that populi suffragium must be according to Calvins observation not properly an Election though in a large sense it may be called so according to that of the former Author elsewhere Quum ipsa plebs maxime habeat potestatem L. 1. Ep. 4. vel eligendi dignos Sacerdotes vel indignos recusandi That the people have chief right either to chuse good Ministers or of refusing those that are bad But either a signification of their desire whom they would have or else an approbation of the Election made by the Bishops and confirmed by the Magistrate So Calvin Instit lib. 4. cap. 4. s 12. Cap. 13. Laodic Concil Est quidem illud fateor optimâ ratione sancitum in Laodicensi concilio ne turbis electio permitteretur primum soli Clerici eligebant offerebant Magistratui tum ad multitudinem res deferebatur Aut si à multitudine incipiebatur tantum id fiebat ut sciretur quem potissimum expeteret It is saith hee I confess excellently decreed in the Councel of Laodicea that the election of Ministers should not be permitted to the people But first the Clergy did chuse then they presented him to the Magistrate and lastly hee was propounded to the people c. But this occasionally onely to prevent mistaking As to the former Testimony of Cyprian out of it wee learne First That the eminency of one Minister above the rest in Government is of Divine Institution Post Judicum divinum Secondly That hee being chosen hath a sole superiour power of judgement in the Church to whom all must be obedient I say not hee hath a sole power absolutely but a sole superiour power over all within his Diocess and Jurisdiction by this Testimony whatsoever is to be said of the thing it self according to the Word of God And indeed the liberty or advantage that Civil Laws give of exercising Episcopal Authority doth not imply they have no other The Church hath taught us they may concur Will you such as be unquiet disobedient and criminous within your Diocess Book of Consecrat Q. At the consecrat of a Bishop correct and punish according to such Authority as yee have by Gods Word and as to you shall be committed by the Ordinance of this Realm 〈…〉 Ecclesiastical whether in order or degree which at present wee dispute not be according to Scripture as before hath been shewn Government and Jurisdiction cannot bee separated from it although the Laws should not confer any yea forbid it seeing the Church cannot subsist without Government which cannot be exercised regularly without Bishops Cypr. lib. 8. Ep. 3 The same Cyprian and in the same Epistle now cited shewing it to be the design of Satan in setting men to oppose godly Bishops that so hee may destroy Discipline and by that the Church it self saith Apparet quis impugnet non scilicet Christus qui Sacerdotes aut constituit aut protegit sed ille qui Christi adversarius Ecclesiae ejus inimicus Ob hoc Ecclesiae praepositum sua infestatione persequitur ut Gubernatore sublato atrocius atque violentius circa Ecclesiae naufragia grassetur Who it is and upon what design that opposeth Episcopacy It appears saith hee who opposeth the Bishop to be sure not Christ who either appointeth or protecteth Bishops But hee who is Christs adversary and his Churches enemy for this end persecutes and infests the Church Ruler that the Pylot being taken off hee might with greater cruelty and violence make spoil and shipwrack of the Church Thus far Cyprian And this here for the Right of this office in humane and divine SUBSECT II. THe next is whether it bee a distinct Order from or a superiour Degree above the Presbytery or ordinary Ministry Whether Episcopacy be a different order Necess Ref. p. 42. Touching the judgement of the Church of England in which point there need not be any great controversie if men that have little else to defend themselves were not too captious of words Of which sort of controversies the Apostle giveth warning viz. 2 Tim. 2.14 That wee should not strive about words without profit Answ 1 The Preface to the Book of Ordination of Ministers saith Preface to the Book of Ordination It is evident to all men diligently reading holy Scripture and Ancient Authors that from the Apostles time there have been THESE ORDERS of Ministers in Christs Church Bishops Priests and Deacons which offices were evermore had in such reverent estimation that no man by his own private authority might presume to execute any of them Where it is plain that saying these Orders and then naming three it is as much as if it had said These three Orders which is the Exception the Brethren have against it And because it calleth them presently Offices But that altereth not what it said before for every order is an office and every office is in some order Again they evidently prevaricate for whereas they say that the passage Almighty God which hast appointed divers orders of Ministers in the Church or in thy Church is in one prayer at the consecration namely of a Bishop It must be noted that it is three times in the book viz. At the ordering of a Deacen of a Priest and consecrating of a Bishop Now applying this word in prayer divers orders of Ministers to every one of those offices Can any man in his conscience doubt but that they took them for several orders who compiled the book and which being confirmed by Parliament and Convocation 8. Eliz. cap. 1. is the judgement of the Church of England in this point although it doth not every time it mentions the Bishop name order but sometime Office and Ministry That the book calls the inauguration of a Bishop Consecration of Bishops not an ordering but a Consecration doth not overthrow what
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
that power into executâ—on Now in the former sense neither the Scripture so far as I understand nor the Church of England hath asserted such power in any Ecclesiastical persons since the Apostles who onely under Christ had a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and autocratical Or thirdly For an eminent degree of power in Government so as that some acts thereof do solely belong unto him to perform regularly and in common order Now in this sense omitting the name as Zanchy said above and keeping our eye upon the thing it self seeing both the Scripture and the Church of England as also the practice of the whole Church through the world formerly and the most learned men of the reformed Churches of late all which have been evidenced above have constituted an order or degree of persons who of right had and ought to have the Regiment and Government over other Ministers as is plain not onely by the Apostles but also by the Evangelists Timothy and Titus as also by the perpetual necessity of the Church I must needs refer unto that fore-quoted sentence of Cyprian to this purpose and add here another of like effect out of him Haec sunt enim initia haereticorum ortus atque conatus Schismaticorum malè cogitantium Cypr. l. 3. Ep. 1. ut sibi placeant ut praepositum superbo tumore contemnant Sic de Ecclesiâ receditur sic altare prophanum foris collocatur sic contra pacem Christi ordinationem atque unitatem Dei rebellatur These are saith hee the beginnings of Hereticks the rise and struglings of ill minded Schismaticks to please themselves and with proud stomach to despise the Bishop for so this word must here be meant thence men depart from the Church thence the prophane altar of separation is placed elsewhere thence against the peace of Christ and against the Ordinance and unity appointed by God rebellion is raised Fourthly Sole Jurisdiction may be taken for exercising those Acts that of right belong to him to do wholly of his own head without ingagement to consult and advise with any or else for the sole power of acting but upon ingagement of taking with him the Judgement and opinion though not the governing power of others also Hence the Apostle in the former sense admonisheth that the Bishop as well as any other Minister and Elder Tit. 1.7 must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that in the Government of the Church goeth upon his own head And in the latter sense is it that Cyprian than whom no man was more for the priviledge Episcopal and for entire obedience thereunto yet saith Cypr. l. 3. Ep. 10 Ad id vero quod scripserunt mihi compresbyteri nostri solus rescribere nil potui cum a primordio Episcopatus mei statuerim nihil sine consilio vestro sine consensu plebis mea privatim sententia gerere Unto that saith hee that my fellow Presbyters wrote unto mee I can alone return no answer for I determined from my first entrance into my office privately and of my own head without your counsel that are the Ministers and without the consent of the people to do nothing For the true understanding of which sentence and other like as also for a resolution of the question it self a few things must be severally and distinctly noted First That hee doth not in this overthrow what several times hee said before L. 1. Ep. 3. l. 3. Ep. 1. touching the obedience due from the whole Church to the Bishop but onely signifies that hee thinks it his duty to advise with them as theirs to be obedient unto him Secondly That this course of use then is not so necessary now when as all the motions and actings of the Bishop are laid forth and determined and hee obliged to operate and govern onely by them by the Laws and Canons which was not so fully done in that Fathers time Thirdly That this order is not observed therefore by those who are most Antiepiscopal not by the Brethren or Presbyters neither here nor beyond the Seas who do not call the people to all consultations but onely Presbyters either sacred or civil Lastly That this practice of Cyprian is ad amussim and exactly performed by the Bishops of England For The Bishops in the Church of England do nothing but by the advise of their Brethren and of the people First seeing they arrogate no power but what the Scripture the Canons of the Church and the Laws of the Land do allow and secondly that by these all whatsoever materially they do is already prescribed to them And in the third place those powers in Scripture Canons of the Church and Laws of the Nation are approved and confirmed both by their Brethren the Ministery in Convocation and by the people in the Parliament by their delegates it follows truly and really that the Bishops in England act nothing but in effect according to that Fathers example by the counsel of the Ministry and consent of the people Thus much for their assertion Brethrens proof As to their proof It is from Antiquity from the book of Ordination from the Common-prayer-book and from the Law First For Antiquity P. 47. they say in Cyprians time there were in Rome a number of the Clergy Answ who acted with the Bishop By this argument wee may infer strange consequences For the Parliament acts with the King So Acts run the Kings most excellent Majesty with the advice of the Lords and Commons c. And the Counsel acts with the King for that is common in proclamations The King by the advice of the Privy Counsel The question is not with whom the Bishops act as who hath the primary Power The Justices on the Bench act with the Judge but can they declare Law give the charge and pronounce sentence Wee heard above what Cyprians judgement was of the power of the Bishop what also out of tenderness and indulgence and to avoid offence and for better light not for more jurisdiction hee condescended unto also Next Proof 2 for that out of the book of Ordination that because it is asked the Minister to bee ordained whether hee will obey his Ordinary and other chief Ministers c. therefore there are other Ministers that have the power of jurisdiction As if this did not refer unto the Archbishop Answ or other officers of the Bishops To which because they cannot answer they object a place out of the Liturgy which shall bee spoken to in its time P. 48. The other place in the book of Ordination That because it is asked the Priest to be ordained if hee will administer the Doctrine Object and Sacraments and Discipline of Christ as the Lord hath commanded and as this Realm hath received the same therefore they say it was the intention of the Church to admit all Presbyters to have a share in Ecclesiastical jurisdiction That is It was the intention of the Church Answ to
admit all those to govern whom in that very question and the answer to it they did intend to oblige to subjection and obedience So gross is the Brethrens conscience to dare to utter and their confidence to think that so palpable a Calumny would pass undiscerned yea so ridiculous their hopes as to fancy it would bee beleeved To the third viz. that out of the Liturgy Proof 3 Because it is said in the Rubrick before the Communion Liberty given to the Minister by the Liturgy touching Communicants that the Minister is authorized to restrain notorious offenders from the Sacrament till they have openly declared themselves to have repented The Brethren query What is this but as much and as high jurisdiction as any Bishop can use in that particular Answ But first how shall wee make a coat for the Moon sometime they struggle as even lately if not at present for more power about the Sacrament and when my self mentioned this Rubrick unto one Mr. J. Cas that is no Cypher among them hee said it was not sufficient Again if the Brethren are by Law already instated in as much jurisdiction as any Bishop can use about the Sacrament and that is the greatest point why rest they not in it why blaspheme they the Common-prayer-book wherein it is contained why do they so wrestle imponere pelio ossam And make the Church and State as blocks to be For steps to mount unto their Prelacy But thirdly There are some Acts common in all governments and some proper A petty Constable may charge any man upon a warrant to assist him as well as the Sheriff of the County upon a writ Some kinde of share in government and exercise of Discipline was never denyed to a Minister as a Minister no more than a share with the Bishop in Preaching of the Word But Jurisdiction is a word of a louder sound than Discipline and the Government of the Church than some kinde of restraining a particular communicant Although those Acts belong to Government and are exercised by private Ministers yet they are about lesser things And also it is by concession and delegation not to bee challenged I think of right otherwise than as the officer of the Church appointed in her name to do that which of himself and as a private Minister hee could not do For then there must bee not as the Brethren say if the Bishops have sole Jurisdiction so many Popes that is six and twenty but sixty times six and twenty Popes in England For every Minister might then exclude whom hee pleased from the Communion and exercise an absolute tyranny upon the people And so much of their third proof Their last is from Law Proof 4 which because I do not understand it much that it belongs unto the Judges to determine Answ That the Bishops have appealed thereunto that my self have said above something to that point That * Vid. Tract of the R. Bp. Linc. now published of the Legality of the Bishops Courts c. Wherein the Kings Proclam and Judges sentence are recited it is declared already by the sentence of all the Judges Enrolled in the Courts of Record and by his late Majesties Proclamation and that it is like shortly to be further determined I supersede from further answering although I could Onely I may not pass the great inconsideration of the Brethren with so much virulency resisting the useful restitution of the Bishops into Parliament which is the interest of Christ himself of the Ministry and of the Kingdome First Though we are blessed be God all Christians yet our masters cause will probably bee minded a little more intently by those whom hee hath commissioned for that purpose the Ministry the honour and flower whereof are the Prelacy Again other persons have a vote in Parliament more immediately by their proxyes Why England should observe Episcopacy the Clergy none but in the Bishops Lastly The publick interest to bee concerned may well bee thought from not onely that engagement of thankfulness that lyes upon it unto Prelacy under whose Government and by whose Influence and through the effusion of the blood of whose members Religion hath been restored nor onely in regard they were by the Antient Laws even the first members next the head for the form was The Kings Majesty the Lords Spiritual and Temporal Nor onely in respect perhaps of some higher ingagements But from our experience the Mistress of fools For first neither King Lords nor Commons continued in power long after the Bishops ejectment And next hitherto wee have had no face of a Church no certainty of Doctrine no observation of Worship no exercise of Government to speak of but all things have gone to Babylonian confusion and antique Chaos Discite justitiam moniti The Phrygians will not learn till lasht they be If that amend us not then worse are wee I shall for close touching the Civil honour annexed unto Episcopacy in this Nation Zanch. confess cap. 25. Aph. 21. subjoyn the conclusion and judgement of the learned Zanchy and that in the confession of his Faith The conclusion is Episcoporum qui principes sunt politicam authoritatem non negari That the Civil Authority of Bishops which are also Magistrates or Princes is not denyed The explication follows Interim non diffitemur Episcopos qui simul etiam principes sunt praeter autoritatem Ecclesiasticam sua etiam habere jura politica Secularesque potestates quemadmodum reliqui habent principes jus imperandi secularia jus gladii nonnullos jus elegendi confirmandique Reges Imperatores aliaque politica constituendi administrandi subditosque sibi populos ad obedientiam sibi praestandam cogendi c. That besides their Ecclesiastical Authority they have also Civil Rights and SECULAR Powers and may constrain obedience unto such their powers c. which hee contradicts not in the observations Neither doth hee contradict it in his explication of that Aphorism And that place Mat. 20.25 It shall not bee so among you is understood by some to concern all Christians saith hee neither doth hee refute it SECT VI. The close of the Church-Controversie HAving thus far passed through all the five heads of motives unto Separation viz. The Doctrine the Worship the Assemblies the Discipline and the Government with replies unto them and having also vindicated them according to my weak arm by the sword of the spirit against the opposers of them I come now to close this whole dissertation His present Majesty hath indulged to the Brethren and their adherents very much in all the Premises May it prove successeful But his Grandfather King James having tasted of this Solunne geuse and wilde fowl whilst in Scotland and being pressed at his first coming as His Majesty now to the like here hee utters his judgement upon observation of Gods presence with this Church and Nation in these words We have seen the Kingdome under that form of Religion
King James's Proclamation for Uniformity of Common-prayer prefixed to some Editions of the Liturgy which by Law was established in the daies of the late Queen of famous memory blessed with a peace and prosperity both EXTRAORDINARY and of many years continuance A STRONG evidence that God was therewith well pleased The importunity of the complainers was great their affirmations vehement and the zeal wherewith the same did seem to bee accompanied very specious And they began such proceedings as did rather raise a scandal in the Church than take offence away and did other things carrying a very apparent shew of Sedition Upon this double experience when such motions of change were made to him hee * In his Proclamation for unity of Common-Prayer and confer H. Court crushed the chicken here in the shell lest it being hatched by indulgence might pick out his eyes as it did afterward some others and did well King Charls His Majesties Father yeelded in these things to Scotland but doth not obscurely bewail it If any saith hee speaking of Episcopacy shall impute my yeelding to them my failing and sin Icon. Basilic medit 17. p. m. 156. I can easily acknowledge it On the issue whereof no man can without horrour reflect Now Faelix quem faciunt aliena pericula cautum O happy hee whom others failings make Wise to become and by them warning take But it may be times are different and am I made of the Kings Counsel I conclude all 2 Chron. 25.16 Erasm in Epist Hieron ad Heliodor Tom. 1. Ep. 1. in Antidot advers calumniam first with that of Erasmus Ad haec video esse non-nullos hujuscemodiingenio ut cùm apicula ad omnem flosculum ad omnem advolans fruticem tantum id excerpat quod ad mellificium sit conducibile ipsi solum hoc venentur si quid sit quod aliquo pacto Calumniari possint His mos est è toto libro quatuor aut quinque verba decerpere atque in eis calumniandis ostendere quantum ingenio polleant Non animadvertunt quibus temporibus cui Causes of calumniating of an Author qua occasione quo animo scripserit ille Neque conferunt quid praecesserit quid sequatur quid alio loco eadem de rescripserit Tantum urgent ac premunt quatuor illa verba ad ea machinas omnes admovent Syllogismorum detorquent depravant aliquoties non intellecta calumniantur That is I perceive saith Erasmus that some men are of that disposition that whereas the little Bee flyes to every flower and to every green thing onely that it may gather that whereof it would make honey these men only hunt after that which they may rail at The custome of such men is out of a whole book to cull out four or five words and in reviling of them to shew what abilities they have They consider not in what times the Author wrote nor to what persons nor upon what occasion nor with what intention Nor do they compare what went before with what follows after what hee said of the same matter in another place Onely they urge those four words they wrest they deprave and sometimes reproach what they understand not Thus far hee Next with that elegant and prudent observation absit invidia verbo of our late Soveraign upon this same Argument Icon. Basilic Medit. 27. To His Majesty that now is Not but that saith hee the draught being excellent as to the main both for Doctrine and Government in the Church of England some liues as in very good figures may happily need some sweetening or polishing Which might have easily been done by a safe and gentle hand if some mens praecipitancy had not violently demanded such rude alterations as would have quite destroyed all the beauty and proportion of the whole Thus the King The close of all Dr. Usher L. Primate of Armagh Serm. before the H. of Com. Febr. 18. 1620. pag. 6 7. Rom. 16.17 I seal up all with the grave admonition of a Primate Bishop and the Authentique Decision of this case by a Prince of Kings Let not every wanton wit saith the former to one of the Houses of Parliament bee permitted to bring what fancies hee list into the pulpit and to disturb things that have been well ordered I beseech you Brethen saith the Apostle mark them which cause divisions and offences contrary to the Doctrine which yee have learned and avoid them Howsoever wee may see cause why wee should dissent from others in matter of opinion yet let us remember that that is no cause why wee should break the Kings Peace and make a rent in the Church of God A thing deeply to bee thought of by the Ismaels Ismaels of our time whose hand is against every man Gen. 16.12 and every mans hand against them who bite and devour one another until they bee consumed one of another Gal. 5.15 who forsake the fellowship of the Saints and by sacrilegious separation break this bond of peace Little do these men consider how precious the Peace of the Church ought to be in our eyes to bee redeemed with a thousand of our lives and of what dangerous consequence the matter of Schism is unto their own souls For howsoever the Schismatick secundum affectum as the Schoolmen speak in his intention and wicked purpose taketh away unity from the Church even as hee that hateth God taketh away goodness from him as much as in him lyeth yet secundum effectum in truth and in very deed hee taketh away the unity of the Church onely from himself that is hee cutteth himself off from being united with the rest of the body and being dissevered from the body how is it possible that hee should retain communion with the head Thus that most learned Primate Note for whom the Brethren seem to have a special reverence in recommending of his Model of Episcopacy Necessit Reform p. 53. Wherein yet hee did propound but not prescribe his â—udgement according to that Seneca Illi qui in his rebus nobis praecesserunt non Domini sed Duces nostri sunt or as the Apostle as a helper 2 Cor. 1.24 not as a Lord over the Faith of the Church in this particular but especially as respecting the time when more could not well bee hoped for The last word as 't is meet shall bee the Kings and 't was his deciding one in these controversies after hearing of all debates about them at the conference at Hampt Court Proclamat for authorizing the book of Com. prayer at the close And last of all saith hee wee do admonish all men that herereafter they shall not expect nor attempt any further alteration in the common and publick form of Gods service from this which is now ESTABLISHED For that neither will wee give way to any to presume that our own judgement having determined in a matter of this weight shall bee sweighed to
alteration by the FRIVOLOUS suggestions of any LIGHT spirit Neither are wee ignorant of the inconveniences that do arise in GOVERNMENT by admitting INNOVATIONS in things once SETTLED by mature deliberation and how necessary it is to use CONSTANCY in the upholding of the publick determinations of states for that such is the unquietness and unstedfastness of some dispositions affecting every year NEW forms of things as if they should bee followed in their unconstancy would make all actions of state RIDICULOUS and contemptible Whereas the stedfast maintaining of things by good advice established is the weal of Common-Wealths Thus far of the first point of Independency viz. Separation the second and third Congregation and non Subjection have been spoken to above and of the causes of my recess from the Church thereunto with responsals to them Wherein for the clearing of things I have been much larger than my self intended But yet Absit enim ut multiloquium deputem quando necessaria dicuntur quantalib Sermonum multitudine ac prolixitate dicantur Aug. God forbid dhat I should count that Aug. Prolog in lib. Retract multitude of words when nothing is said but what is necessary although it be uttered with never so great a number of speeches or length of discourse saith S. Austin CHAP. IX The Proof and Tryal of these Retractations SECT I. LEt mee now subjoyn a certain proof and as it were divine tryal or attestation of these Retractations and then I shall conclude and dismiss the Reader It is one of the gracious providences which Almighty God exerciseth towards his Servants to put them to the tryal of their Faith and Profession 1 Cor. 3. 1 Pet. 1. and that by fire So the Apostle That the tryal of your Faith being much more precious than of gold that perisheth though it be tryed by fire c. Hence hee smites them into the place of Dragons and covers them with the shadow of death that by extremity being put to examine their grounds if they were insufficient they might not dye for Psal 44.20 or in them and if good they might stick the closer to them Hereupon oftentimes sufferings sickness and the approach of death occasions the repenting of those things whereof men have been very confident Vid. The speeches of the Gent. that suffered as communicated by the publick intelligencer Mr. Cook As appeared now of late in the sad Example of those Gentlemen who suffered about the death of our late Soveraign As may bee seen on publication of the speeches of some of them and the wonderful consternation and unpreparedness for death of Mr. Peters And touching Mr. Cook I remember that hee being of the Independent opinion and writing a book for that way wrote also soon after the death of the King a vindication and defence of that his act Wherein hee much glorieth in the office hee performed in that affair Sollicitor as I take it he was and among other things hath these That hee was indifferent whether hee dyed by a stab or a pistol or by a Feaver or Consumption That in his pleading against other malefactors hee used to tremble but that in his actings against the King his blood sprung in his veins Yet wee hear he was of another minde at his death but whether so or no I insist not on it The prophane Schism of the Brownists chap. 7. pag. 41. And there is remarkable story in a Book intitled The prophane Schism of the Brownists written by some that had been in that seduction of a certain Minister one Mr. Gilgate who was misled that way and of Mr. Ainsworths company Who lying on his sick-bed and in peril of death uttered by way of repentance these most savoury and considerable words O Lord rebuke mee not in thine anger Psal 6. neither chastise mee in thy wrath for thine arrows have light upon mee and thine hand lieth upon mee There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sin c. Having now long time been afflicted with sharp and grievous sickness whereby it hath pleased God to bring mee into more serious and deep consideration of my estate Note in separating from the Churches of Christ and still finding my separation to bee more unlawful the more I consider the same And while I felt my felt at the weakest and sickest and so pressed with the force of my disease that I even doubted of life I left my conscience most pressed with desire Note to revoke my separation And therefore do now think it my duty before I bee taken away hence and bee found no more or howsoever the Lord shall dispose of mee by life or death to give testimony to the truth whereof I am perswaded in my soul And as mine own disease and the hand of God stretched out upon mee The disease of the separation moveth mee to consider and testifie these things so the disease of the separation and the hand of God which I see to be stretched out a-against it doth also draw mee on the other side unto the same thing The disease of the separation is a hot and burning disease that consumeth and destroyeth many with the poisonous and contagious heat thereof of every company among them is a flame of condemnation to devour another The boyl of their contention swelleth and burneth incessantly and they have yet no poultess to break it nor any oyl to mollifie the same Then speaking of Mr. Ainsworth's and Mr. Johnson excommunicating one anothers members with much bitterness hee addeth It appears they never travelled in pain of them Note they never begot them by their Ministry but having seduced and stolen these children from the sides of other true Churches the right Mothers in whose womb they they were regenerate and born anew they are now become hard-hearted c. Like the false Mother that would have the childe divided And a little after I do now by this writing unfeignedly acknowledge my sin to bee great in renouncing the communion with so many faithful servants of God with whom once I lived Church of England Note In the Church of England I sinned against and dishonoured his name in refusing to hear the word of life preached in those Assemblies The life comfort and salvation that I expect and hope for in the Kingdome of Heaven is by the Faith of the Gospel preached in that Church and preached there with more power fruit and efficacy Note than I ever yet heard in the Churches of the Separation Then speaking of the Lady C. that desired to be in that way hee adds But for my part having now had sufficient experience of their waies I do freely acknowledge and profess in this bed of my sickness from which I know not whether ever I shall arise unto my former health that it should bee my great comfort to dye in the communion of those Churches
1 Cor. 4.5 until the Lord come who will bring to light the hidden things of darkness and will make manifest the counsels of the hearts and then shall every man have praise of God who shall defer his judgement till then for that his modesty and charity Neither let others be difficult in forgiving Concilium Alexandr apud Ruffin Hist lib. 1. cap. 28. remembring that ille Evangellicus junior filius paternae depopulatur substantiae sed in semetipsum reversus non solum suscipi meruit sed dignus paternis complexibus deputatur annulum fidei recipit stola circumdatur per quam quid aliud quam Sacerdotii declarantur insignia Nec probabilis extitit apud patrem senior filius quod invidit recepto nec tantum meriti habuit non delinquendo quantum noxae contraxit non indulgendo Germano I. E. Luke 15. That younger Son mentioned in the Gospel the waster of his Fathers substance but returning unto himself did not onely obtain to be received but was also counted worthy of his Fathers embracements and received the Ring of Faith and was cloathed with a Robe by which what other thing is signified than the Ornaments of Priesthood Neither was the elder Son approved of his Father in that hee envyed the reception of his Brother Neither deserved hee so well by not offending as hee contracted guilt by not indulging Let no man therefore bee high minded but fear Rom. 11. Gal. 6. and let him that standeth take heed least hee fall And let him whom God hath recalled Psal 8. Prov. 14.14 1 King 2. see that hee return not again to folly For the backslider in heart shall bee satisfied with his own way as wee see in Shimei who was not hearty to his submission And I remember that Watson the Priest having well * Watsons Quodlibets defended allegeance was afterward executed for * At Winchester treason I crave therefore the benefit and exercise of that Article of our Faith which every one of us professeth the communion of Saints And particularly in the conjunction of their prayers with mine that God who hath begun this good work in mee Phil. 1.6 would strengthen stablish confirm and perfect it until the day of Christ Amen SECT II. The heads of this Treatise ANd now having rendred the grounds of these Retractations and given a reason of mine and the Church of Englands Faith in these particulars And represented the consent thereof with the holy Scripture with primitive Antiquity and with the judgement of the best of the late writers of the Reformed Churches and made reply also to such Objections as did seem material let mee adjure all men and conclude in the Church affair with the prayer obtestation and admonition of the learned Zanchy Zanch. in clausulâ observationum in confess suam Tom. 8. Precor omnes Christianos per Dominum Jesum ut positis vanis privatorum hominum somniis positis etiam propriae carnis affectibus odiis inimicitiis amplexi vero certam ac salutarem veteris Ecclesiae doctrinam Christianamque dilectionem coeamus omnes in unam fidem sanctamque amicitiam sicut nobis quoque omnibus unus est Deus unus Mediator unum Baptisma una spes vocationis nostrae Ad gloriam nominis Dei Ecclesiae aedificationem salutemque animorum nostrorum Citius enim quam putamus sistemur ante tribunal Christi ut referat unusquisque prout se gesserat in corpore in hac vita Quando post hanc vitam nulla spes veniae nullus resipiscentiae locus I beseech all Christians saith hee by the Lord Jesus that laying aside the dreams and vanities of private men and laying aside also the corrupt affections of their own flesh as hatred and enmities and embracing the sure and soveraign Doctrine of the Antient Church with Christian love wee may all grow into one Faith and Christian friendship As there is to us also all but one God one Mediator one Baptism one hope of our Calling This do wee to the glory of the Name of God the edification of the Church and the salvation of our own souls For sooner than wee are aware of Note wee shall bee set before the judgement seat of Christ that every one may receive according as hee hath carried himself in the body and in this life when after this life there will bee no hope of pardon no place for repentance Thus far hee And in the matter of the Civil State I cannot end better than with that most true and charitable both judgement and prediction of the Kingly Prophet our late slaughtered Soveraign Icon. Basilic Medit. 27. speaking to His Majesty that now is and whom God long preserve Be confident saith hee as I am that the most of all sides who have done amiss have done so not out of malice but mis-information or mis-apprehension of things And none will bee more loyal and faithful to mee and you than those subjects who sensible of their errours and our injuries will feel in their own souls most vehement motives to repentance and earnest desires to make some reparations for their former defects Psalm 32.3 5. Whilst I kept silence thy hand was heavy on mee I said I will confess and thou forgavest mee O ter beatum cui bonus arbiter Non imputavit lubrica devia Errata vitae nec reperit dolum Caeco in recessu pectoris Erasm in vita Hieron de ipso Hieron verba faciens Fit nescio quo pacto ut efficacius nos eorum exempla permoveant quibus ex vitiosa vita contigit ad pietatem resipiscere * Reg. juris in Tit. digest Reg. 108. Fere in omnibus paenalibus judiciis aetati imprudentiae succurritur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. XI Fuga Vacui or Some Additionals Phys lib. 4. cap. 8. Seqq. NOn dari Vacuum that there is no emptiness in Nature and the works of God was the assertion of the Philosopher And ne detur Vacuum that there may be none in Morals and in our works must be the contention of every Writer For which purpose partly to fill the Vacant pages and specially the Readers mind with satisfaction I shall subjoyn first certain notes in reference unto the chief Arguments in this Treatise Next some other Examples of Retractations and lastly an undoubted evidence of the sincerity of my own Concerning the Notes 1. Touching the Common-Prayer-Book the notable * Suggested to my search by my Reverend friend Mr. Tim. Thriscrosse Testimony of John Careless Confessor and Martyr who died in the Marshalsey 1556. The words * Fox Act. Mon. Edit the first for none since have it in his Examination are Dr. Martin But I pray thee how sayest thou now thy second Book the Liturgy reformed in 5 6. Edw. 6. is also condemned in divers points of Heresie at Frankford among the Brethren which Book will you allow Careless I am
hoped every good man had his Retractations either actual or intentional that died in true Faith and Repentance howsoever all had not time to write their Retractations as St. Austin did This for Retractations III. An Evidence further of the sincerity of my own For the Truth of my Return unto the Church take part of a Letter written to a dying friend and neer relation Octob. 8. 60. Immediately after my recovery from my dangerous sickness above mentioned the rather because the matter may do good to some others also the words were these viz. The next thing I would remember you of is that you have according to the course of this world lived in Schism and separation from the Church your Minister and the Ordinances of God in the place where you live and particularly from the holy Communion Remember what the Holy Ghost saith 1 Cor. 11.30 For this cause many are weak and sickly among you and many are dead If the prophanation then the total neglect of the Sacrament which argues a contempt of it is often punished in this manner Apply this and see the Exhortations before the Lords Supper in the Common-Prayer-Book where you shall see more of the danger of the neglect of this Ordinance Neither is Schism and withdrawing our selves from the Church in the place wherein wee live and the Ministry and Ordinances there a small sin For it is a rending and defiling and destroying of that particular body of Christ and Church of God Now the punishment is If any man defile or destroy so it is in the Margin of your Bible the Temple of God him will God destroy 1 Corinth 3.17 God is destroying of you in the midst of your years and this is your sin Your Example makes other stones of the spiritual building as one peece in a house falling makes way for another fall off too If all should do so God should have no Church no Ministry no Worship in that place Your Father did not so but waited humbly on God in his Ordinances and made use of such Ministry as God sent though sometimes mean and none of the best and encouraged them What is it then First ask the Lord earnest pardon Next go and bee reconciled to your * Mr. P. of St. 〈◊〉 A man fully conformable tâ— the Church of England Minister let proud men count never so meanly of him Crave his prayers attend upon his Ministry joyn with him in Publick Worship bee admitted to the Lords Table and go not out of the world as a Heathen of no Church and with no Sacraments If you will think on the premises though your condition should bee as the giving up of the Ghost as Job speaks yet God ordinarily works extraordinary things in such cases ' He brings down to the grave and raises up again 1 Sam. 2. Hee kills and makes alive Hee giveth forth the sentence of death and afterwards quickens again 2 Cor. 1. But so that we acknowledge that wee have sinned Job 33. observe that place and read Psal 107. Howsoever you will depart in peace namely in the Communion of Christ his Church and Ordinances and so with them be gathered into the bosome of Abraham there to expect the second appearance of the Great God and our Saviour Jesus Christ If you neglect these things my soul shall mourn in secret for you yet with this comfort that I have in part discharged it But let mee hope better things of you and such as do accompany salvation Consider what hath been said and the Lord give you understanding in all * This Letteâ— to have them 〈◊〉 been sent is 〈◊〉 known to seâ—ral persons iâ— Cambr. whoâ— have seen tâ— Original whâ— also I have 〈◊〉 covered Act. 24. things c. Thus far the Letter And now to put a final period to this large discourse in a word I beseech all men to be perswaded first That I do with the Blessed Apostle beleeve all things that are written in the Law and the Prophets in the Evangelists and Apostles next that I have hope towards God that there shall be a Resurrection both of the Just and the Unjust And lastly that hereupon I exercise my self to have a Conscience void of offence toward God and towards man alwaies with which Petition and Profession I cease and shut up all Sept. 13 Ann. Dom. 1661. Regni Carol. secundi Magn. Britann Franc. Hibern Regis sereniss 13. sed inaudito Dei Consilio Restituti cum eo Ecclesiae secundo * Aâ—t M. 5 Adulationâ— epto iâ— Maii 29. 〈◊〉 mihi nataliâ— per lavacrâ— generationâ— NOVAE 〈◊〉 excurrit Quod utrique secundissimè faustissimeque in perpetuum cedat Votum ex animo quotidian JOHANNIS ELLIS FINIS